THE 



Heidelberg Catechism, 

WITH . 

PBOOMEXTS AND EXPLANATIONS 



AS USED IN THE 



PALATINATE. 



Translated from the German, 

By Rev. H. HABBAUGR, D. D. 



WITH FORMS OF DEVOTION. 



READING, PA. : 

DANIEL MILLER, PUBLISHER. 



THE 



Heidelberg Catechism, 

WITH 

PROOF-TEXTS AND EXPLANATIONS 

AS U8ED IN THE 

PAL ATI N A 



Translated from the German, 
BY REV. H. HABBAUGH, D. D. 



\OW CONGRESS j 
L2*8HlNGTOir! 



WITH FORMS OF BEVOTION 




READING, PA, : 

DANIEL MILLER, PUBLISHER. 



OF MAN'S ONLY COMFORT. 



First Sabbath. 

Qaes. 1. What is thy only comfort in life and 
death f 

Ans. That I, with body and soul, both in life 
and death, am not my own, but belong to my faith- 
ful Saviour Jesus Christ, who, with his precious 
blood, hath fully satisfied for all my sins, and de- 
livered me from all the power of the devil ; and so 
preserves me, that without the will of my heaven- 
ly Father, not a hair can fall from my head ; yea, 
that all things must be subservient to my salva- 
tion ; and therefore, by his Holy Spirit, he also 
assures me of eternal life, and makes me sincerely 
willing and ready henceforth to live unto him. 

EXPLANATION AND PROOF. 
Question. What are the contents of this question and answer ? 

Ariswer. It is my only comfort, that I belong to my 
Saviour Jesus Christ, and that he preserves me as his 
own. 

Q. How do you prove that voa belong to vour Saviour Jesus 
Christ ? 

A. All are yours ; and ye are Christ's. 1 Cor. iii. 
22, 23. 



4 of man's only comfort. Q. 1. 

Q. How do you prove that Christ preserves you as his own ? 

A. The Lord is faithful, who shall establish you, 
and keep you from evil. 2 Thess. iii 3 ; John vi. 39 
and x. 29. 

Q. How are you Christ's ? 

A. First, with body and soul ; second, in life and 
death. 

S. How do you prove that you belong to Christ with body and 
f ; 

A. For ye are bought with a price ; therefore glo- 
rify God in your body, and in your spirit, which are 
God's. 1 Cor. vi. 20. 

Q. How do you prove that you belong to Christ both in life and 
in death ? 

A. None of us liveth to himself, and no man dieth to 
himself. For whether we live, we live unto the Lord ; 
and whether we die, we die unto the Lord : whether we 
live therefore, or die, we are the Lord's. Rom. xiv. 7, 8. 

Q. How do yon prove that you are not your own ? 

A. Ye are not your own. 1 Cor. vi. 19. 

Q. How did Christ secure you as his own ? 

A. First, he, with his precious blood, has fully satis- 
fied for all my sins; second, he has delivered me from 
all the power of the devil. 

Q. How do you prove that Christ, with his precious blood, has 
fuliy satisfied for ail your sins ? 

A. Ye are bought with a price. 1 Cor. vi. 20. 

Again ; The blood of Jesus Christ his Son cleanseth 
us from all sin. 1 John i. 7 ; 1 Pet. i. 18, 19. 

Again : Christ gave himself a ransom for all. 1 
Tim. ii. 6. 

Q. How do yon prove that Christ has delivered you from all the 
power of the devil ? 

A. Forasmuch then as the children are partakers 
of flesh and blood, he also himself likewise took part 



Q. 1. of man's only comfort. 5 

of the same; that through death he might destroy 
him that had the power of death, that is, the devil ; 
and deliver them, who, through fear of death, were 
all their lifetime subject to bondage. Heb. ii. 14, 15. 

Q. How does Christ preserve you ? 

A, First, that without the will of my heavenly 
Father not a hair can fall from my head ; second, 
that all things must be subservient to my salvation. 

Q. How do you prove that without the will of your heavenly 
Father not a hair can fall from your head ? 

A. Are not two sparrows sold for a farthing? and 
one of them shall not fall on the ground without your 
Father. But the very hairs of your head are all 
numbered. Fear ye not, therefore, ye are of more 
value than many sparrows. Matth. x. 29—31. 

Again : There shall not an hair of your head perish. 
Luke xxi. 18. 

Q. How do you prove that all things must be subservient to your 
salvation ? 

A. And we know that all things work together for 
good, to them that love God. Rom. viii. 28. 

Q. How does Christ assure you of this comfort ? 

A. First, by his Holy Spirit he assures me of eter- 
nal life ; second, he makes me sincerely willing and 
ready henceforth to live unto him. 

Q. How do you prove that Christ, by his Holy Spirit, assures 
you of eternal life ? 

A. The Spirit itself beareth witness with our spirit, 
that we are the children of God ; and if children, then 
heirs ; heirs of God and joint-heirs with Christ. Rom. 
viii. 16, 17. 

Again : In whom, also, after that ye believed, ye 
were sealed with that Holy Spirit of promise, which is 
the earnest of our inheritance until the redemption of 



6 



of man's only comfoet. 



the purchased possession, unto the praise of his glory. 
Eph. i. 13, 14; 2 Cor. i. 21, 22. 

Q. How do you prove that Christ makes you sincerely willing 

and ready henceforth to live unto liim? 

A. The Lord God of Israel hath visited and re- 
deemed his people, and hath raised up an horn of 
Salvation for us, in the house of his servant David ; 
that he would grant unto us, that we, being delivered 
out of the hand of our enemies, might serve him with- 
out fear, in holiness and righteousness befora him, all 
the days of our life. Luke i. 68, 69, 74, 75. 

Again : Thy people shall be willing in the day of 
thy power. Ps. ex. 3. 



Ques. 2. How many things are necessary for thee 
to know, thai thou, enjoying this comfort, mayest live 
and die happy ? 

Ans. Three ; the first, how great my sins and 
miseries are ; the second, bow I may be delivered 
from all my sins and miseries ; the third, how I 
shall express my gratitude to God for such deliv- 
erance. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In order to attain true comfort it is necessary 
for me to know three things ; which are contained in 
the three Parts of the Catechism. 

Q. What is the first thing necessary for thee to know? 

A. How great my sins and miseries are. 

O. What is the second? 

A. How I may be delivered from all my sins and 

miseries. 



of man's only comfort. 



7 



Q. What is the third? 

A. How I shall express my gratitude to God for 
such deliverance. 

Q. How do you prove these three things? 

A. O wretched man that I am ! who shall deliver 
me from the body of this death ? I thank God, through 
Jesus Christ our Lord. Rom. vii. 24, 25. 

Again : Come unto me, all ye that labor, and are 
heavy laden, and I will give you rest. Take my yoke 
upon you, and learn of me : for I am meek and lowly 
in heart ; and ye shall find rest unto your souls. For 
my yoke is easy, and my burden is light. Matth. xi. 
28, 29, 30. 

In the Epistle to the Romans the Apostle Paul dis- 
cusses these three points. 

1. He convinces the Jews and Gentiles that they 
are miserable and condemned sinners. From 1st 
Chap. 18th verse to 3rd Chap. 21st verse. 

2. He speaks of Salvation through Christ. From 
21st verse of the 3rd Chap, to the end of the 11th 
Chap. 

3. He exhorts them to gratitude in a Christian 
walk. From the beginning of 12th Chap, to the end 
of the Epistle. See also Tit. iii. 3 —9. 



THE FIRST PART. 



OF THE MISERY OF MAN.* 

Second Sabbath. 

Ques. 3. Whence knottiest thou thy misery f 
Ans. Oat of the law of God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The first part of my misery, namely, sin, I learn 
out of the law of God. 

Q. How do you prove this ? 

A. By the law is the knowledge of sin. Rom. iii. 20. 

Again : I had not known sin, but by the law ; for I 
had not known lust, except the law had said, Thou 
shalt not covet. Rom. vii. 7. 

Ques. 4. What does the law of -God require of us? 

Ans. Christ teaches us that briefly, Matth. xxii. 
37 — 40. Thou shalt love the Lord thy God with 
all thy heart, with all thy soul, with all thy mind, 
and with all thy strength. This is the first and 
great commandment. 



* This misery consists of two parts. 

1. The first is sin. 

2. The second is the punishment of sin. 



OF SIN. 



9 



The second is like unto this ; thou shalt love 
thy neighbor as thyself. On these two commands 
bang the whole law and the prophets. 

The same may be seen in Mark xii. 30, 31, and 
Luke x. 27. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The divine law requires of us perfect love ; first, 
toward God; second, toward our neighbor. 

Q. In what words does the law require perfect love toward God? 

A. Thou shalt love the Lord thy God with all thine 
heart, aud with all thy soul, and with all thy might. 
Deut. vi. 5. 

Q. In what words does the law require perfect love toward our 
neighbor? 

A. Thou shalt love thy neighbor as thyself. Lev. 
xix. 18 ; Matth. xxii. 39; Mark xii. 31 ; Luke x. 27. 



Ques. 5. Canst thou keep all these things per- 
fectly ? 

• Ans. In no wise : for I am prone by nature to 
hate God and my neighbor.* 

EXPLANATION AND PKOOF. 
Q. What are the contents of this question and answer? 

A. I cannot love God and my neighbor perfectly. 

Q. How do you prove this? 

A. Can the Ethiopian change his skin, or the leop- 
ard his spots ? then may ye also do good, that are ac- 
customed to do evil. Jer. xiii. 23. 



* To hate God and my neighbor. — This hatred against God and 
our neighbor is the direct opposite of the command that we shall 
love God and our neighbor. 



10 OF THE CREATION OF MAN. Q. 6. 



Again : They are all gone out of the way, they are 
together become unprofitable : there is none that doeth 
good, no not one. Rom, iii. 12; 1 John i. 9, 10. 

Q. Why can you not keep all these things perfectly? 

A. Because I am prone by nature to hate God and 
my neighbor. 

Q. How do you prove that you are prone by nature to hate God? 

A. The carnal mind is enmity against God. Rom. 
viii. 7 ; John iii. 20. 

Q. How do you prove that you are prone by nature to hate your 
neighbor? 

A. Now the works of the flesh are manifest, which 
are these : Adultery, fornication, uncleanness, lasciv- 
iousness, idolatry, witchcraft, hatred, variance, emu- 
lations, wrath, strife, seditions, heresies, envyings, 
murders, drunkenness, revellings, and such like. Gal. 
v. 19-21. 

Again : For we ourselves were sometimes * foolish, 
disobedient, deceived, serving divers lusts and pleas- 
ures, living in malice and envy, hateful, and hating 
one another. Tit. iii. 3. 



Third Sabbath, 

Ques. 6. Did God then create man so wicked and 
perverse f 

Ans. By no means ; but God created man good, 
and after his own image, in righteousness and true 
holiness, that he might rightly know God his Cre- 
ator, heartily love him, and live with him in eter- 
nal happiness, to glorify and praise him. 



* Before our conversion, when our nature was not yet regener- 
ated by the Spirit of Christ. 



Q. 7. OF THE FALL OF MAN. 11 

EXPLANATION AND PROOF. 
Q. What are the contents of this qaestion and answer? 

A. God did not create man wicked, but good. 

Q. How do you prove this? 

A. God saw every thing that he had made, and be- 
hold, it was very good. Gen. i. 31. 

Q. How did God create man good? 

A. After his own image. 

Q. How do you prove this? 

A, God created man in his own image, in the im- 
age of God created he him Gen. i. 27. 

Q, In what does God's image consist? 

A. In righteousness and true holiness. 

Q. How do you prova this? 

A- Put on the new man, which after God is created 
in righteousness and true holiness, Eph. iv, 24. 

Q. For what purpose did God create man in his image? 

A. That he might rightly know God his creator, 
heartily love him, and live with him in eternal happi- 
ness, to glorify and praise him. 

Q. How do yoa prove this ? 

• A. The Lord hath made all things for himself. 
Prov. xvi. 4 ; Col. iii. 10 ; Isa, xliii. 7. 

The history of the creation of man is written in the 
first and second chapters of Genesis. 



Ques. 7. Whence then proceeds this depravity of 
human nature f 

Ans. From the fall and disobedience of our first 
parents, Adam and Eve, in Paradise; hence our 
nature is become so corrupt, that we are all con- 
oeived and born in sin. 



12 OF THE FREE WILL OF MAN. Q. 8. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A, The depraved nature of men proceeds from the 
fall of Adam and Eve. 

Q. How do joa prove this? 

A. By one man sin entered into the world, and 
death by sin : and so death passed upon all men, for 
that all have sinned. Rom. v. 12. 

Q. How are we affected by that fall? 

A. Our nature has become so corrupt that we are 
all conceived and born in sin, 

Q. How do you prove this? 

A, And Adam begat a son in his own likeness,* 
Gen. v. 3. 

Again : David says : Behold, I was shapen in ini- 
quity ; and in sin did my mother conceive me. Ps. 
li. 5. 

Again : That which is born of the flesh,f is flesh ; 
and that which is born of the Spirit, is Spirit. 

The history of the sad fall of our first parents, Adam 
and Eve, in Paradise, is written in the second and 
third chapters of Genesis. 



Ques. 8. Are we then so corrupt that we are 
wholly incapable of doing any good, and inclined to 
all wickedness f 

Ans. Indeed we are, except we are regenerated 
by the Spirit of God. 



* That is, he begat a son, not in the image of God, holy and 
righteous, but in his own sinful and depraved image. 

t That is, that which is born of the sinful and depraved nature 
of man, is sinful and depraved. 



Q. 9. OF THE FREE WILL OF MAN. 13 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Our nature is so depraved that, first, we are 
wholly incapable of doing any good ; second, that we 
are inclined to all wickedness. 

Q. How do you prove this? 

A. I know that in me (that is, in my flesh,) dwell- 
eth no good thing. Rom. vii. 18. 

Again : Not that we are sufficient ef ourselves to 
think any thing as of ourselves ; but our sufficiency is 
of God. 2 Cor. iii. 5. 

Again : The imagination of man's heart is evil from 
his youth. Gen. viii. 21, 

Again : Abominable and filthy is man, which drink- 
eth iniquity like water.* Job xv. 16, 

Q. Do we, however, remain" so entirely depraved? 

A. Yes : except we are regenerated by the Spirit 
of God, 

Q. How do yon prove this? 

A. Except a man be born of water, and of the 
Spirit, he cannot enter into the kingdom of God. 
John iii. 5, 6, 7. 



Fourth Sabbath. 

Ques. 9. Doth not God then do injustice to man, 
by requiring from him, in his law, that tohich he 
cannot perform f 

Ans. Not at all : for God made man capable of 
performing it ; but man, by the instigation of the 



* DrinTceth iniquity like water. — That is, sinning is to him as 
common and natural as drinking water. 



14 OF THE FREE WILL, OF MAN. Q. 9. 

devil, and his own wilful disobedience, deprived 
himself and all his posterity of those divine gifts. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. God does not do injustice to man, in requiring 
from him perfect obedience, even though man is not 
able to render it. 

Q. How do yon prove this? 

A. Knowing the judgment of God, that they which 
commit such things are worthy of death. Rom. i. 32. 

Q. Why does God not do injustice to man? 

A. Because God made man capable of rendering to 
him perfect obedience. 

Q. How do yon prove this? 

A. Lo, this only have I found, that God hath made 
man upright, but they have sought out many inven- 
tions. Eccl. vii. 29. 

Q. How did man d prive himself of these divine gifts? 

A. First, by the instigation of the devil ; second, 
by his own wilful disobedience. 

Q. How do yon prove that man, by the instigation of the devil, 
deprived himself of these divine gift6? 

A. The serpent beguiled Eve through his subtil ty. 
2. Cor. xi. 3. 

Q. How do yon prove that man, by his own wilful disobedience, 
deprived himself of these divine gifts? 

A. By one man's disobedience many were made 
sinners. Rom. v. 19. 

Again : And the eyes of them were both opened, 
and they knew that they were naked. Gen. iii. 7. 



Q, 10. OF THE PUNISHMENT OF SIN. 



15 



Ques. 10. Will God suffer such disobedience and 
rebellion to go unpunished ? 

Ans. By do means : but is terribly displeased 
with our original as well as actual sins ; and will 
punish them in his just judgment temporally and 
eternally, as he hath declared, "Cursed is every 
one that continueth not in all things, which are 
written in the book of the law, to do them."* 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. God is displeased with sin, and will punish it 

Q. How do you prove that God is displeased with sin? 

A, Thou hatest all workers of iniquity. Ps. v. 5. 

Q. How do yon prove that God will punish sin? 

A. Thou art not a God that hath pleasure in wicked- 
ness : neither shall evil dwell with thee. The foolish 
shall not stand in thy sight Thou shalt destroy 
them that speak leasing : the Lord will abhor the 
bloody and deceitful man. Ps. v. 4, 5, 6 ; also Heb. 
ix. 27. 

Q. How is God displeased with sin? 

A. Terribly. 

Q. How do you prove this? 

A. Thou, even thou, art to be feared : and who 
may stand in thy sight when thou art angry ? Ps, 
lxxvi. 7. 

Again : It is a fearful thing to fall into the hands 
of the living God. Heb. x. 31 . 

Q. How many kinds o£ sin are there? 

A. Two kinds : first, original ; second, actual sin. 



* This, and the following question, treat of the Second part of 
our misery, — which is the punishment of sin. 



16 



OF THE PUNISHMENT OF SIN. Q 10. 



Q. How do yon prove that there is original sin? 

A. We were by nature the children of wrath, even 
as others. Eph. ii. 3 ; also Ps. li. 7. 

Again : Death reigned from Adam to Moses, even 
over them that had not sinned after the similitude of 
Adam's transgression.* Rom. v. 14. 

Q. How do you prove that there is actual sin? 

A. The wrath of God is revealed from Heaven 
against all ungodliness and unrighteousness of men. 
Rom. i. 18 ; also Rom. iii. 10 — 19. 

Q. How many punishments are there for sin? 

A. Two kinds : first, temporal ; second, eternal. 

Q. How do you prove that there is temporal punishment for sin? 

A. In three plain examples of temporal punish- 
ment for sin. 

THE FIRST EXAMPLE. 

We all, on account of the terrible wrath of God, 
live only a short time in toil and trouble, and yet are 
doomed finally to die. 

We are consumed by thine anger, and by thy wrath 
are we troubled. Thou hast set our iniquities before 
thee, our secret sins in the light of thy countenance. 
For all our days are passed away in thy wrath : we 
spend our years, as a tale that is told. The days of 
our years are threescore years and ten ; and if by 
reason of strength they be fourscore years, yet is their 
strength labor and sorrow; for it is soon cut off, and 
we fly away. Who knoweth the power of thine an- 
ger? even according to thy fear, so is thy wrath. Ps. 
xc. 7 -12. 



* This refers to infants, who, although they did not commit ac- 
tual sin like Adam, have nevertheless been born with sinful na- 
tures. 



Q. 10. OF THE PUNISHMENT OF SIN. 



17 



THE SECOND EXAMPLE. 

THE FLOOD. 

God looked upon the earth, and behold, it was cor- 
rupt ; for all flesh had corrupted his way upon the 
earth. And God said unto Noah, The end of all flesh 
is come before me; for the earth is filled with vio- 
lence through them ; and behold, I will destroy them 
with the earth. And behold, I, even I, do bring a 
flood of waters upon the earth, to destroy all flesh, 
whirein is the breath of life, from under heaven ; and 
every thing that is in the earth shall die. Gen. vi. 
12, 13, 17. 

And the flood was forty days upon the earth ; and 
the waters increased, and bare up the ark , and the 
ark went upon the face of the waters ; and all the 
high hills that were under the whole heaven were 
covered. And all flesh died that moved upon the 
earth, both of fowl, and of cattle, and of beast and of 
every creeping thing that creepeth upon the earth, and 
every man : all in whose nostrils was the breath of 
life, of all that was in the dry land, died. Gen. vii. 
17-23. 

THE THIRD EXAMPLE. 

THE DESTRUCTION OF SODOM AND GOMORRAH. 

The Lord rained upon Sodom and upon Gomorrah 
brimstone and fire from the Lord out of heaven ; and 
he overthrew those cities, and all the plain, and all 
the inhabitants of the cities, and that which grew 
upon the ground. Gen. xix. 24, 25. 

Q. How do you know that there is an eternal punishment for sin? 

A. Their worm * shall not die, neither shall their 
fire be quenched ; and they shall be an abhorring 
unto all flesh. Is. Ixvi. 24. 

* Their worm. — Tne gnawing conscience of those who have 
sinned ag linst God . 

2 



18 



OF THE PUNISHMENT OF SIN. Q. 11. 



Again : The Lord kuoweth— to reserve the unjust 
unto the day of judgment to be punished. 2 Pet. ii. 9. 

Again : And the smoke of their torment aseendeth 
for ever and ever : and they have no rest day nor night, 
who worship the beast and his image, and whosoever 
receiveth the mark of his name. Rev. xiv. 11. 

Q. How do you know that Grod will thus Dunish sin? 

A. Thus, that God has declared : Cursed is every 
one that continueth not in all things, which are writ- 
ten in the book of the law, to do them. Gal. iii. 10 ; 
Deut. xxvii. 26. 



Ques. 11. Is not God then also merciful? 

Ans. God is indeed merciful, but also just ; 
therefore his justice requires that sin, which is 
committed against the most high majesty of God, 
be also punished with extreme, that is, with ever- 
lasting punishment, both of body and soul. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The mercy of God does not prevent the strict 
punishment of sin. 

Q. Why not? 

A, Because God, though merciful, is at the same 
time also just. 

Q. How do you prove this? 

A. The Lord passed by and proclaimed, The Lord, 
the Lord God, merciful and gracious, long-suffering, 
and abundant in goodness and truth, keeping mercy 
for thousands, forgiving iniquity and transgression and 
sin, and that will by no means clear the guilty ; visit- 
ing the iniquity of the fathers upon the children, and 



Q. 11. OF THE PUNISHMENT OF SIN. 



19 



upon the children's children, unto the third and to 
the fourth generation. Ex. xxxiv. 6, 7. 

Q. What does God's justice require? 

A. That sin, which is committed against the most 
high majesty of God, be also punished with extreme, 
that is, with everlasting punishment, both of body and 
soul. 

Q. How do you prove this? 

A. Seeing it is a righteous thing with God to recom- 
pense tribulation to them that trouble you; and to 
you who are troubled, rest with us, when the Lord 
Jesus shall be revealed from heaven with his mighty 
angels, in flaming fire taking vengeance on them that 
know not God, and that obey not the gospel of our 
Lord Jesus Christ; who shall be punished with ever- 
lasting destruction from the presence of the Lord, and 
from the glory of his power. 2 Thes. i. 6 - 10 ; also 
Rom. Hab. i. 13; Ex. xx. 5; Ps. v. 5, 6; 2 

Cor. vi. 14. 



THE SECOND PART. 



OF MAN'S DELIVERANCE. 
Fifth Sabbath. 

Ques. 12. Since then, by the righteous judgment 
of God, we deserve temporal and eternal punish- 
ment : how may we escape that punishment, and be 
again received into favor f 

Ans. God will have his justice satisfied; and 
therefore we must make this full satisfaction, 
either by ourselves or by another. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. We cannot escape the just punishment of God 
for our sins, unless full satisfaction is made. 

Q. Why must full satisfaction be made? 

A. Because God will have his justice satisfied. 

Q. How do you prove this? , 

A. Cursed be he that confirmeth not the words of 
this law to do them. Deut. xxvii. 26. Compare also 
Rom. iii. 25 ; Ex. xx. 5, and xxiii. 7. 

Q. By whom must this satisfaction be made? 

A. Either by ourselves, or by another. 

Q. How do you prove that this full satisfaction should have 
been made by us? 

A. The soul that sinneth, it shall die. Ez. xviii. 4. 



Q. 13, 14. of man's deliverance. 21 

Q. How do you prove that this full satisfaction had to be made 
by another? 

A. I restored that whbh I took not away. Ps. lxix. 4, 
Again: He hath made him to be sin* for us, who 
knew no sin ; that we might be made the righteousness 
of God in him. 2 Cor. v. 21 ; also Rom. viii. 3, 4. 

Ques. 13. Can we ourselves then make this satis- 
faction f 

Ans. By no means; but on the contrary, we 
daily increase our debt. 

EXPLANATION AND PEOOF. 
Q. What are the contents of this question and answer? 

A, We ourselves cannot make satisfaction for our 
sins. 

Q. How do you prove this ? 

A, How should man be just with God? If he will 
contend with him, he cannot answer him one of a thou- 
sand. Job ix. 2, 3 ; also Matth. xvi. 26. 

Q. Why cannot we ourselves make this satisfaction? 

A. Because we even daily increase the debt. 

Q. How do you prove this? 

A. After thy hard and impenitent heart, treasurest 
up unto thyself wrath against the day of wrath and 
the revelation of the righteous judgment of God. Rom. 
h\ 5. 



Ques. 14. Can there then be found anywhere, one 
tvho is a mere creature, able to satisfy for us ? 
Ans. None; for first, God will not punish any 



* That is, an offering for sin ; in this sense also the word sin 
is used in Leviticas ix. 7. according to the Hebrew text . 



22 



OF THE MEDIATOR. 



Q.15. 



other creature for the sin which man hath com- 
mitted; and further, no mere creature can sustain 
the burden of God's eternal wrath against sin, so 
as to deliver others from it. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. First, no other creature ; second, no mere crea- 
ture, can satisfy for us. 

Q. Why cannot any other creature satisfy for us? 

A. Because God will not punish any other creature 
for the sins which man has committed. 

Q. How do you prove this? 

A. In the day that thou eatest thereof thou shalt 
surely die. Gen. ii. 17. 

Q. Why cannot a mere creature satisfy for us? 

A. Because no mere creature is able to bear the bur- 
den of God's eternal wrath against sin, so as to deliver 
others from it. 

Q. How do you prove this? 

A, The fury of the Lord shall come forth like fire, 
and burn that none can quench it, because of the evi! 
of your doings. Jer. iv. 4. 

Again : If thou, Lord, shouldest mark iniquities, 
Lord, who should stand 9 Ps. cxxx. 3. 

Again : None of them can by any means redeem his 
brother, nor give to God a ransom for him ; for the 
redemption of their soul is precious. Ps. xlix. 7, 8. 



Ques. 15. What sort of a Mediator and deliverer 
then must we seek for f 

Arts, For one who is very man/ and perfectly 



Q. 15. OF THE MEDIATOR. 23 

righteous and yet more powerful than all creatures; 
that is, one who is also very God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A, Three things must be found in our Mediator and 
deliverer. 

Q. What is the first? 

A. That he must be a real man. 

Q. How do you prove this? 

A. Since by man came death, by man came also the 
resurrection of the dead. 1 Cor. xv. 21. 

Again: Forasmuch then as the children are par- 
takers of flesh and blood, he also himself likewise took 
part of the same. Heb. ii. 14. 

Again : In all things it behooved him to be made 
like unto his brethren ; that he might be a merciful 
and faithful High Priest in things pertaining to God, 
to make reconciliation for the sins of the people. Heb. 
ii. 17. 

Q. What is the second thing that mast be found in our Medi- 
ator? 

A. That he be a perfectly righteous man. 

Q. How do you prove this? 

A. For such an high priest became us, who is holy, 
harmless, undefiled, separate from sinners. Heb.vii.26. 

Q. What is the thirJ thing that must be found in our Medi- 
ator? 

A* That he be more powerful than ail creatures ; 
that is, one who is also very God. 

Q. How do you prove this? 

A. I will have mercy upon the house of Judah, and 
will save them by the Lord their God. Hosea i. 7, 
Again : This is his name whereby he shall be called, 



24 



OF THE MEDIATOR. 



Q. 16. 



THE LORD* OUR RIGHTEOUSNESS. Jer. Xxiii. 6. 

Compare Heb. vii. 15 ; Isa. vii. 14 ; Rom. viii. 3. 



Sixth Sabbath. 

Ques. 16. Why must he he very man, and also 
perfectly righteous f 

Ans. Because the justice of Go(| requires that 
the same human nature, which has sinned, should 
likewise make satisfaction for sin; and one who is 
himself a sinner, cannot satisfy for others. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The reasons, why our Mediator must be, first, a 
real man ; and second, a righteous man. 

Q. Why mast our Mediator be a real man? 

A. Because the justice of God requires, that the same 
human nature which has sinned should likewise make 
satisfaction for sin. 

Q. How do you prove this? 

A. Whosoever hath sinned against me, him will I 
blot out of my book. Ex. xxxii. 33; also Rom. v. 15. 

Q. Why must our Mediator be a righteous man? 

A. Because one who is himself a sinner, cannot sat- 
isfy for others. 

Q. How do you prove this? 

A. Such an high priest became us, who is holy, 
harmless, undefiled, separate from sinners, and made 



* Jehovah. — Tnis name belongs to the true God alone, because 
he is self -existent, and gives to all creatures their life, and sus- 
tains it — which is all included in this word. 



Q.17. 



OF THE MEDIATOR. 



25 



higher than the heavens ; who needeth not daily, as 
those high priests, to offer up sacrifice, first for his 
own sins, and then for the people's. Heb. vii. 26, 27 ; 
1 Pet. iii. 18 ; Jer. xxxiii. 15 



Ques. 17. Why must he in one person be also 
very God? 

Ans. That he might, by the power of his God- 
head, sustain, in his human nature, the burden of 
God's wrath; and might obtain for, and restore to 
us, righteousness and life. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Three reasons why the Mediator must be true 
God. 

Q. What is the first? 

A. That he might, by the power of his Godhead, 
sustain in his human nature, the burden of God's wrath. 

Q, How do yon prove this? 

A, Unto us a child is born, unto us a son is given ; 
and the government shall be upon his shoulder : and 
his name shall be called Wonderful, Couns *llor, The 
mighty God, the everlasting Father, The Prince of 
Peace. Isa. ix. 6. 

Again : Surely he (the same Being just mentioned) 
hath borne our griefs, and carried our sorrows. Is. 
liii. 4 ; also Acts ii. 24. 

Again : For though he was crucified through weak- 
ness, yet he liveth by the power of God. 2 Cor. xiii. 4. 

Q, What is the second reason why the Mediator mnst be trne 
God? 

A. That he might obtain for us righteousness and 
life. 



26 



OF THE MEDIATOR. 



Q. 18. 



Q. How do >oq prove this? 

A. In those days shall Judah be saved, and Jeru- 
salem shall dwell safely: and this is the name where- 
with he shall be called, T^je Lord our Righteousness. 
Jer. xxxiii. 16. 

Again : He was wounded for our transgressions ; he 
was bruised for our iniquities ; the chastisement of our 
peace was upon him ; and with his stripes we are healed. 
By his knowledge shall my righteous servant justify 
many ; for he shall bear their iniquities. Isa. liii. 5, 11 ; 
Compare John iii. 16 ; Acts xx. 28. 

Q. What is the third reason why our Mediator must be true 
God? 

A. That he might restore to us righteousness and 
life. 

Q. How do you prove this? 

A. In this was manifested the love of God toward 
us, because that God sent his only-begotten Son into the 
world, that we might live through him. 1 John iv. 9. 



Ques. 18. Who then is that Mediator, who is in 
one person both very God, and a real righteous man? 

Ans. Our Lord Jesus Christ : who of God is 
made unto us wisdom, and righteousness, and 
sanctification, and redemption. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Such a Mediator, who is : First, true God : 
Second, true man ; and, Third, a righteous man, is our 
Lord Jesus Christ. 

Q. How do you prove that Jesus is our Mediator? 

A. There is one God and one Mediator between 



Q. 18. 



OF THE MEDIATOR. 



27 



God and man, the man Christ Jesus ; who gave him- 
self a ransom for all, to be testified in due time. 1 
Tim ii. 5, 6; also Matth. i. 23; Isa. vii. 14; Luke 
ii. 11. 

Q. How do you prove that Jesus Christ is true God? 

A. In the beginning was the Word,* and the Word 
was with God, and the Word was God. The same was 
in the beginning with God. All things were made by 
him ; and without him was not anything made that was 
made. In him was life : and the life was the light of 
men. And the light shineth in darkness, and the dark- 
ness comprehended it not. John i. 1—5. 

Q. How do you prove that Jesus Christ is true man ? 

A. The Word was made flesh, f and dwelt among 
us. 1 John i. 14. 

Again : He msde himself of no reputation, and took 
upon him the form of a servant, and was made in the 
likeness of men : and being found in fashion as a man, 
he humbled himself, and became obedient unto death, 
even the death of the Cross, Phil. ii. 7, 8. 

Q. How do you prove that Jesus Christ is a righteous man? 

A. Christ also has once suffered for sins, the just for 
the unjust, that he might bring us to God, being put to 



* By the Word in this passage, the Apostle means the only be- 
gotten Son of God, as is evident from the 14th verse : And the 
Word was made flesh, and dwelt among us, and we beheld his 
glory, the glory as of the only begotten of the Father. He proves 
by three considerations that this Word is true God. 

I. Because He was in the beginning ; — that is. self-existent, 
whereas all things have been created ; consequently, He is eternal. 

II. Because he is the creator of all things. 

in. Because all creatures have received their life and being from 
him ; and besides this, even men have received their light and rea- 
son from him. 

f That is, the only begotten Son of the Father took upon him- 
self human natnre ; namely, soul and body, with all their attri- 
butes and infirmities, except sin. See Question 35. 



28 OF THE GOSPEL. Q. 19. 

death in the flesh, but quickened by the Spirit. 1 Pet. 
iii. 18. 

Q. What is this Mediator made unto as? 

A. Complete salvation and righteousness. 

Q. How do you prove this? 

A. Of him are ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and, sancti- 
fication, and redemption. 1 Cor. i. 30. 



Ques. 19 # Whence hnowest thou this? 

Arts. From the holy Gospel, which God himself 
revealed first in Paradise ; and afterwards pub- 
lished by the Patriarchs and Prophets, and was 
pleased to represent it by the shadows of sacri- 
fices and the other ceremonies .of the law ; and 
lastly, has accomplished it by his only begotten 
Son.* 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. I know that Jesus Christ is this perfect Mediator ; 
God has first, revealed it ; second, published it ; third, 
typified it ; and, fourth, fulfilled it in the Gospel. 

Q. When, and*where, did God the first time liiake known the 
Gospel? 

A. In the beginning, in Paradise. 

Q. How do you prove this? 

A, I will put enmity between theef and the woman, 



* From this we can se^ what the Gospel really is ; namely, to 
publish that Jesus, the Son of God, has come in the flesh, to save 
the fallen race of men. Rom. i. 1 — 3. 

+ The serpent. The serpent is Satan or the Devil. Rev. xii. 9, 
and xx. 2. 



Q.19. 



OF THE GOSPEL. 



29 



and between thy sepd* and her seed : it shall bruise 
thy head, and thou shalt bruise his heel.f Gen. iii. 15. 

Q. Through whom did God afterwards publish the Gospel? 

A. First, through the holy Patriarchs; second, 
through the Prophets. 

Q. How do you prove that God published the Gospel through 
the hoiy Patriarchs? 

A. (1) Through Abraham. Gen.xxii. 18. \ In their 
(2) Through Isaac. Gen. xxvi. 4 > seed shall 
» (3) Through Jacob. Gen. xxviii. 14. ) all the na- 
tions of the earth be blessed ; and this seed is Christ. 
Gal. iii. 16. 

Again : The sceptre shall not depart from Judah, 
nor a lawgiver from between his feet, until ShiJohJ 
come : and unto him shall the gathering of the people 
be. Gen. xlix. 10. 

Q. How do you prove that God published the Gospel through 
the holy Prophets? 

A. All the prophets from Samuel, and those that 
follow after, as many as have spoken, have likewise 
foretold of those days. Acts iii. 24 ; John v. 46 ; Rom. 
i. 2; Heb. LI, 

Again : To him give all the prophets witness, that 
through his name, whosoever believeth in him shall 
receive remission of sins. Acts x. 43. 



* The 8<^ed of the Serpent are the children of the Devil, or the 
wicked. Matth. iii. 7 ; John viii. 44. The seed of the woman is 
Christ. Gal. iy. 4. 

+ Christ braises the serpent's head thus, that he destroys the 
Devil's work and kingdom. 1 John iii. 8 ; Heb. ii. 14. 1W ser- 
pent, however, namely Satan, braised the Saviour's heel in effect- 
ins: his death, and doe3 still in persecuting him in his followers; 
this he does without being able to destroy any, yea, he even there- 
by advances their salvation. 

% The Messiah, or Christ. 



30 



OF FAITH. 



Q. 20. 



Q. How did God represent the Gospel? 

J.. By the shadows of sacrifices and the other 
ceremonies of the law. 

Q. How do you prove this? 

A. The law (the ceremonial law) having a shadow 
of good things to come, and not the very image of the 
things, can never with those sacrifices which they of- 
fered year by year continually, make the comers there- 
unto perfect. Heb. x. 1. 

Again : Let no man therefore judge you in meat, or 
in drink, or in respect of an holy day, or of the new 
moon, or of the Sabbath-days: which area shadow of 
things to come ; but the body is of Christ. Col. h\ 
16, 17. 

Q. By whom did God finally fulfil the Gospel? 

A. By his only begotten Son. 

Q. How do you prove this? 

A. Behold the Lamb* of God, which taketh away 
the sin of the world. John i. 29. 

Again : For even Christ our Passover is sacrificed 
for us. 1 Cor. v. 7. 

Again : And we declare unto you glad tidings, how 
that the promise which was made unto the fathers, God 
hath fulfilled the same unto us their children, in that 
he hath raised up Jesus again. Acts xiii. 32, 33. 



Seventh Sabbath. 

Ques 20. Are all men then, as they perished in 
Adam, saved by Christ f 



* The Lamb which God had ordained from eternity, and which 
was typified in the Old Testament by the sacrifice of lambs and 
other ceremonies. 



Q. 21. 



OF FAITH. 



31 



Ans. No; only those who are ingrafted into him, 
and receive all his benefits, by a true faith. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Not all the descendants of Adam will be saved ; 
only those who have faith. 

Q. How do you prove that not all the descendants of Adam will 
be saved? 

A. Wide is the gate, and broad is the way, that 
leadeth to destruction, and many there be which go in 
thereat. Strait is the gate, and narrow is the way 
which leadeth unto life, and few there be that find it. 
Matth. vii. 13, 14. 

Again : Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of Heaven. Matt. vii. 21. 

Q. How do you prove that all who have faith will be saved? 

A. God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him, should 
not perish, but have everlasting life. For God sent 
not his Son into the world to condemn the world, but 
that the world, through him, might be saved. He 
tbat believeth on him is not condemned : but he that 
believeth not is condemned already, because he hath 
not believed in the name of the only begotten Son of 
God. John iii. 16, 17, 18. 

Again : He that believeth on the Son hath everlast- 
ing life; and he that believeth not the Son, shall not 
see life ; but the wrath of God abideth on him. John 
iii. 36. Compare John i. 12 ; Ps. ii. 12 ; Rom. xi. 20 ; 
Heb. iv. 2 ; Heb. x. 39. 



Ques. 21. What is true faith? 

Ans. True faith is not only a certain knowledge. 



32 



OF FAITH. 



Q. 21. 



whereby I hold for truth all that God has revealed 
to us in his word ; but also ao assured confidence 
which the Holy Ghost works by the Gospel in my 
heart, that not only to others, but to me also, remis- 
sion of sin, everlasting: righteousness and salva- 
tion, are freely given by God, merely of grace, 
only for the sake of Christ's merits. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qu stion and answer? 

A. In order to trup faith, it is not enough to know 
and assent to the word of God, but there belongs to it 
also a confidence in the promise of the Gospel. 

Q. How do you prove that a knowledge of, and an assent to, the 
word of God, is cot enoujh in order to trae faith? 

A. Thou believest that (here is one God ; thou does t 
well ; the devils also believe and tremble. James ii. 19. 

Again : They on the rock are they, which, when 
they hear, receive the word with joy ; and these have 
no root, which for a while believe, and in time of temp- 
tation they fall away. Luke viii. 13 ; Matth. xiii. 21. 

Q. How do you prov^ that to true faith belongs also confidence 
in ti >e promise of the Gospel? 

A. Now faith is the substanee of things hoped for, 
the evidence of things not seen. Heb. xi. 1. 

Again: Abraham staggered not at the promise of 
God through unhelief; but was strong in faith, giving 
glory to God ; and being fully persuaded, that what he 
had promised, he was able also to perform. Rom. iv. 
20, 21. 

Again : In Christ Jesus our Lord, we have boldness 
and access with confidence by the faith of him. Epb. 
iii 11, 12. 

Q. What must your faith know and hold for truth? 

A. All that God has revealed in his word. 



OF FAITH. 



33 



Q. How do you prove this? 

A. So worship I the God of my fathers, believing all 
things which are written in the law and the prophets. 
Acts xxiv. 14. 

Q. What mast be the nature of this confidence? 

A. It must be an assured confidence. 

Q. How do you prove this? 

A. For with the heart, man believeth unto right- 
eousness ; and with the mouth, confession is made 
unto salvation. Rom. x. 10 ; Acts viii. 37. 

Q. Who works in us this confidence? 

A. The Holy Ghost. 

Q. How do you prove this ? 

A. We have the same spirit of faith, according as 
it is written ; Ps. cxvi 10. I believed, and therefore 
have I spoken ; we also believe, and therefore speak, 
2 Cor. iv. 13; also Gal. v. 22; John iii. 5; Matth. 
x. 2<>. 

Q. By what means does the Holy Ghost work this confidence? 

A. By the Gospel, 

Q. How do you prove this? 

A. Faith cometh by hearing, and hearing by the 
word of God. Rom. x. 17 ; also Acts xvi. 14 ; 1 Cor. 
i. 21 ; Rom. i. 13. 

Q. What must you by this assured confidence hold for truth? 

A. That not only to others, but to me also, remis- 
sion of sin, everlasting righteousness and salvation, 
are freely given by God. 

Q. How do you prove this? 

A. And Nathan said unto David, The Lord also 
hath put away thy sin. 2 Sam. xii. 13. 

Again: The Psalmist exclaims joyfully : Bless the 
Lord, O my soul ; and all that is within me, bless his 
holy name. Bless the Lord, O my soul, and forget 
3 



34 



OF FAITH. 



Q. 21. 



not all his benefits : who forgiveth all thine iniquities , 
who heale*h all thy diseases. Ps. ciii. 1—3. 

Again : They brought to him a man sick of the 
palsy, lying on a bed : and Jesus seeing their iaitb, 
said unto the sick of the palsy, Son, be of good cheer ; 
thy sins be forgiven thee. Matth. ix. 2. 

Again : If thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe with thine heart that 
God hath raised him from the dead, thou shalt be 
saved. Rom. x. 9. 

.Again : I live ; yet not I, but Christ liveth in me : 
and the life which I now live in the flesh, I live by 
the faith of the Son of God, who loved me, and gave 
himself for me. Gal. ii. 20. 

Again : Henceforth there is laid up for me a crown 
of righteousness, which the Lord, the righteous Judge, 
shall give me at that day: and not to me only, but 
unto all them also that love his appearing. 2 Tim. iv. 8. 

Q. How, do you believe, are such blessings given to you? 

A. Merely of grace, only for the sake of Christ's 
merits. 

Q. How do you prove that remission of sin, everlasting right- 
eousness and salvation, are «jiven to you merely of grace? 

A. By grace are ye saved, through faith ; and that 
not of yourselves; it is the gift of God : not of works, 
lest any man should boast. Eph. ii. 8, 9. 

Again : Being: justified freely by his grace, through 
the redemption that is in Christ Jesus. Rom. iii. 24. 

Q. How do you prove that remission of sin, everlasting right- 
eousness and salvation, are given to yoa only for the sake of 
Christ's merits? • 

A. He hath made us accepted in the beloved : in 
whom we have redemption through his blood, the for- 
giveness of sins, according to the riches of his grace. 
Eph. i. 6, 7. 



Q. 22, 23 of faith. 35 

Again : He hath translated us into the kingdom of 
his dear Son : in whom we have redemption through 
his blood, even the forgiveness of sins. Col. i. 13, 14. 



Ques. 22. What is then necessary for a Christian 
to believe f 

Ans. All things promised us in the Gospel; 
which the Articles of our catholic undoubted Chris- 
tian faith brieflv teach us. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. It is necesary for a Christian to belive all the 
promises of the Gospel. 

Q. How do you prove th's? 

A. Repent ye, and believe the Gospel. Marki. 15 ; 
also John xx. 31 ; Matth. xxviii. 20. 

Again : Go ye into all the world, and preach the 
gospel to every creature. He that believeth and is 
baptized, sharil be saved. Mark. xvi. 15, 16. 

Q. What is the sum of th^ -Gospel which we are to believe? 

A. The Articles of our catholic undoubted Christian 
faith. 



Ques. 23. What are these articles? 

Ans. I believe in God the Father Al- 
mighty, Maker of Heaven and Earth : And 
in Jesus Christ his only begotten Son our 
Lord : Who was conceived by the Holy 
Ghost : Born of the Virgin Mary : Suffered 
under Pontius Pilate : Was crucified, dead, 



36 



OF FAITH. 



Q. 24. 



and buried : He descended into Hell : The 
third day he rose from the dead : He as- 
cended into Heaven, and sitteth at the right 
hand of God the Father Almighty : From 
thence he shall come to judge the quick and 
the dead. I believe in the Holy Ghost : I 
believe in the Hofy Catholic Church : The 
Communion of Saints : The Forgiveness of 
Sins : The Resurrection of the Body : And 
the Life everlasting. Amen. 



Eighth Sabbath. 

Ques. 24. How are these Ariicles divided? 

Arts. Into three parts: the first is of God the 
Father, and our creation ; the second of God the 
Son, and our redemption; the third of God the 
Holy Ghost, and our sanctification. 

EXPLANATION AND PROOF. 
Q. What are the coatents of this question and answer? 

A. The Articles of the Christian faith are divided 
into three parts. 

Q. What is the first part? 

A. The first is of God the Father and our creation. 

Q. What is the second part? 

A. The second part is of God the Son and our re- 
demption. 



Q. 25. OF THE HOLY TRINITY. 37 



Q. What is the third part? 

A. The third part is of God the Holy Ghost and 
our sanetification. 



Ques 2 5 . Since then there is but one divine essence, 
why speakest thou of Father, Son, and Holy Ghost f 

Ans. Because God hath so revealed himself in 
his word, that these three distinct persons are the 
only true and eternal God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. There is only one divine essence : and three per- 
sons, Father, Son, and Holy Ghost ; which are truly 
distinct, and yet at the same time are the only true 
and eternal God. 

Q. Why is it neeessary for you to believe this? 

A. Because God has so revealed himself in his word. 

Q. How do you prov^ that there is but one divine essence? 

A, Hear, O Israel : The Lord our God is one Lord. 
Deut. vi. 4; also quoted, Mark xii. 29. 

Again : We know that an idol is nothing in the 
world, and that there is none other God but one. 1 
Cor. viii. 4; Eph. iv. 6; Isa. xliv. 6, and xlv. 5. 

Q. How do you prove that there are three persons in the one di- 
vine essence? 

A And now the Lord God, and his Spirit, hath 
sent me. Isa. xlviii. 16. 

Again : And Jesus, when he was baptized, went up 
straightway out of the water : and lo, the heavens were 
opened unto him, and he saw the Spirit of God de- 
scending like a dove, and lighting upon him : and lo, 
a voice from heaven, saying, This is my beloved Son, 
in whom I am well pleased. Matth. iii. 16, 17. 



38 



OF GOB THE FATHER. 



Q 26. 



Again : Go ye therefore and teaeh all nations, bap- 
tizing them in the name of the Father, and of the Son, 
and of the Holy Ghost. Matt, xxviii. 19. 

Q. How do you prove that these threa persons are distinct? 

A. There is another that beareth witness of me, and 
I know that the witness which he witnesseth of me is 
true. John v. 32. 

Again : I will pray the Father, and he shall give you 
another Comforter. John xiv. 16. 

Again : But when the Comforter is come, whom I 
will send unto you from the Father, even the Spirit of 
truth, which proceedeth from the Father, he shall tes- 
tify of me. John xv. 26. 

Q. How do yon Drove that these three persons are at the same 
time the one troe God? 

A, There are three that bear record in heaven, the 
Father, the Word, and the Holy Ghost: and these 
three are one. John v. 7. 

Again : I and my father are one. John x. 30. 



OF GOD THE FATHER. 
Ninth Sabbath. 

Ques. 26. What believed thou when thou say est, 
" I believe in God the Father Almighty, Maker of 
Heaven and Earth f" 

Ans. That the eternal Father of our Lord Jesus 
Christ (who of nothing made heaven and earth, 
with all that is in them, who likewise upholds and 
governs the same by his eternal counsel and provi- 
dence) is, for the sake of Christ his son, my God 
and my Father; on whom I rely so entirely, that 



Q. 26. 



OF GOD THE FATHER. 



39 



I have no doubt, but he will provide me with all 
things necessary for soul and body; and further, 
that he will make whatever evils he sends upon 
me in this valley of tears, turn out to my advan- 
tage: for he is able to do it, being almighty God, 
and willing, being a faithful Father. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answerf 

A. Concerning God the Father, I believe that he is 
also my God and my Father, in whom I am to trust. 

Q. How do you prove that God the Father is also your God and 
Father? 

A. Go to my brethren, and say unto them, I ascend 
onto my Father and your Father, and to my God and 
your God. John xx. 17. 

Again : Behold what manner of love the Father 
hath bestowed upon us, that we should be called the 
sons of God. 1 John iii. 1 ; also Gal. iv. 6, 7 ; John 
i. 12 ; Rom. viii. 15. 

Q. How do you prove that you ought to trust in God the Father? 

A. It is better to trust in the Lord, than to put con- 
fidence in man. Ps. cxviii. 8. 

Again : Trust in the Lord with all thine heart. 
Prov. iii. 5. 

Q. Who is meant here by God the Father? 

A. The eternal Father of our Lord Jesus Christ. 

Q. How do you prove this? 

A. Blessed be the God and Father of our Lord 
Jesus Christ. Eph. i. 3. 

Q. Why is he called Almighty, Maker of heaven and earth? 

A. Because, first, he made, of nothing, heaven and 
earth, with all that is in them ; and second, because 



40 



OF GOD THE FATHER. 



Q 26. 



he upholds aud governs the same by his eternal coun- 
sel and providence. 

Q. How do you prove that God the Father, of nothing, created 

heaven and earth, and all that is in them? 

A. Lord God ! behold thou hast made the heaven 
and the earth by thy great power and stretched out arm, 
and there is nothing too hard for thee. Jer. xxxii. 17. 

Again : Lord, thou art God, which hast made hea- 
ven, aud earth, and the sea, and all that in them is. 
Acts iv. 24. 

Again : Through faith we understand that the 
worlds were framed by the word of God, so that things 
which are seen were not made of things which do ap- 
pear. Heb. xi. 3. 

Q. How do jon pr»ve that God the Father, by his eternal coun- 
sel an 'i providence, still upholds and governs heaven, earth, and 

all that is in them? 

A. He worketh all things after the counsel of his 
own will. Eph. i. 11. 

A oain : Praise ye the Lord from the heavens : praise 
him in the highest. Praise ye him, all his angels ; 
praise ye him, all his hosts. Praise ye him, sun and 
moon : praise him, all ye stars of light. Praise him, ye 
heaven of heavens, and ye waters that be above the 
heavens. Let them praise the name of the Lord : for 
he commanded and they were created. He hath also 
established them forever and ever : he hath made a 
decree which shall not pass. Ps. cxlviii. 1 ~ 6. 

Again : My Father worketh hitherto, and I work. 
John v. 17. 

Q. How did he b?oome your God and Father? 

A. For the sake of Christ his Son. 

Q. How do you prove this? 

A. Having predestinated us unto the adoption of 
children by Jesus Christ to himself, according to the 



Q. 26. 



OF GOD THE FATHER. 



41 



good pleasure of his will, to the praise of the glory of 
his grace, wherein he hath made us accepted in the 
Beloved. Eph. i. 5, 6. 

Q. How are yoa to trust in him ? 

A. Ho that first I have no doubt, but he will provide 
me with all things necessary for soul and body ; and 
second, that he will make whatever evils he sends upon 
me in this valley of tears, turn out to my advan- 
tage. 

Q. How do yoa prove that God will provide you with all things 
necessary for soul and body? 

A. Casting all your care upon him ; for he careth 
for you. 1 Pet, v. 7 ; Ps. lv. 22 ; Matth. vi. 26 ; Luke 
xii. 22. 

Q. How do you prove that God will make whatever evils he sends 
upon you in this valley of tears, turn out to your advantage? 

A. We have had fathers of our flesh which corrected 
us, and we gave them reverence : shall we not much 
rather be in subjection to the Father of spirits, and live ? 
For they verily for a few days chastened us after their 
own pleasure ; but he for our profit, that we might be 
partakers of his holiness. Now no chastening for the 
present seemeth joyous, but grievous ; nevertheless, 
afterward it yieldeth the peaceab'e fruit of righteous- 
ness unto them which are exercised thereby. Heb. 
xii. 9—11 ; also Rom. viii. 28. 

Q. What reason have you in this way to trust in God? 

A . Because first, he is able to do it, being Almighty 
God ; and second, he is willing, being a faithful Father. 

Q. How do you prove that God the Father is able to do all this 
as Almighty God? 

A. Our God is in the heavens ; he hath done what- 
soever he pleased. Ps. cxv. 3. 

Again : I know that the Lord is great, and that our 
Lord is above all gods. W hatsoever the Lord pleased, 



42 



OF THE PROVIDENCE OF GOD. Q. 27. 



that did he in heaven, and in earth, in the seas, and all 
deep places. Ps. cxxxv. 5, 6. 

Q. How Jo yoa prove that God the Father is willing to do all 
this, as a faithful Father? 

A. Like as a father pitieth his children, so the Lord 
pitieth them that fear him. Ps. ciii. 13. 

Again : Can a woman forget her sucking child, that 
she should not have compassion on the son of her 
womb ? yea, they may forget, yet wiil I not forget thee. 
Behold, I have graven thee upon the palms of my 
hands. Isa. xlix. 15, 16. 

Again : If ye then being evil know how to give good 
gifts unto your children, how much more shall your 
Father which is in heaven give good things to them 
that ask him? Matth. vii. 11. 



Tenth Sabbath. 

Ques. 21 . What dost thou mean by the Providence 
of God? 

Ans. The almighty and everywhere present 
power of God ; whereby, as it were, by his hand, 
he upholds and governs heaven, earth, and all crea- 
tures ; so that herbs and grass, rain and drought, 
fruitful and barren years, meat and drink, health 
and sickness, riches and poverty, yea, all things, 
come not by chance, but by his fatherly hand. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Providence of God is the power of God, by 
which he upholds and governs all things. 



<J. 27. OF THE PROVIDENCE OF GOD. 43 



Q. How do you prove this? 

A. Who hath measured the wat3rs in the hollow of 
his hand, and meted out heaven with a span, and 
comprehended the dust of the earth in a measure, and 
weighed the mountains in scales, and the hills in a 
balance? Isa. xl. 12. See verse 26. 

Again : In him we live, and move, and have our 
being. Acts xvii. 28. 

Q. What kind of a divine power is this? 

A. It is first, an almighty; and second, an every- 
where present power. 

Q. How do you prove that it is an almighty power of God? 

A. Thou hast a mighty arm : strong is thy hand, 
and high is thy right ha^d. Ps. Ixxxix. 13. 

Again : Lift up your eyes on high, and behold who 
hath created these things, that bringeth out their host 
by number : he calleth them all by names, by the 
greatness of his might, for that he is strong in power; 
not one faileth. Isa. xl. 26. 

Q. How do you prove that it is an everywhere present power of 
God? 

A, Whither shall I go from thy Spirit ; or whither 
shall I flee from thy presence? If I ascend up into 
heaven, thou art there. If I take the wings of the 
morning, and dwell in the uttermost parts of the sea ; 
even there shall thy hand lead me, and thy right 
hand hold me. Ps. cxxxix. 7 — 10. 

Again : He is not far from every one of us. Acts 
xvii. 27. 

Q. Mention some particular things that God upholds and gov- 
erns. 

A. Herbs and grass, rain and drought, fruitful and 
barren years, meat and drink, health and sickness, 
riches and poverty. 



44 



OF THE' PROVIDENCE OF GOD. Q 27. 



Q. How do you prove that herbs and gra?s, rain and drought, 
fraitful and barren years, meat and drink, come by God's -provi- 
dence? 

A. He watereth the bills from his chambers: the 
earth is satisfied with the fruit of thy works. He 
causes the grass to grow for the cattle, aud herb for 
the service of man : that he may bring forth food out 
of the earth, and bread which strengthened man's 
heart. Ps. civ. 13-15. 

Again : He left not himself without witness, in that 
he did good, and gave us rain from heaven, and fruit- 
ful seasons, filling our hearts with food and gladness. 
&cts xiv. 17. 

Q. How do you prove that health and sickness are ruled by the 
providence of God? 

A. I am the Lord that heaieth thee. Ex. xv. 26. 

Again : He maketh sore, and bindeth up ; he 
woundeth, and his hands make whole. He shall de- 
liver thee in six troubles ; yea, in seven there shall 
no evil touch thee. Job v. 18, 19. 

Q. How do you prove that riches and poverty are ruled by the 
providence of God ? 

A. The Lord maketh poor, and maketh rich : he 
bringeth low, and lifteth up. 1 Sam. ii. 7. 

Again : The rich and poor meet together ; the Lord 
is the maker of them all. Prov. xxii. 2. 

Q. How does God govern these, and all other things? 

A. So that nothing com?s by chance, but all by 
his fatherly hand. 

How do you prove this? 

A. Who is he that saith, and it cometh to pass, when 
the Lord commandeth it not ? Lam. iii. 37. 

Again: I form the light, and create darkness: I 
make peace and create evil : I the Lord do all these 
things. Isa. xlv. 7. 



Q. 28. OF THE" PROVIDENCE OF GOD. 



45 



Again : Are not two sparrows sold for a farthing? 
and one of them shall not fall on the ground without 
your Father. But the very hairs of your head are all 
numbered. Fear ye not therefore, ye are of more value 
than many sparrows. Matth. x. 29, 30. 



Ques, 28. What advantage is it to us to know 
that God has created, and by his providence doth 
still uphold all things f 

Ans. That we may be patient in adversity; 
thankful in prosperity; and that in all things 
which may hereafter befall us, we place our firm 
trust in our faithful God and Father, that nothing 
shall separate us from his love; since all creatures 
are so in his hands, that without his will they can- 
not so much as move. 

EXPLANATION AND PROOF. 
Q. What are the Gontents of this question and answer? 

A. We derive three kinds of advantage from the 
doctrine of divine Providence. 

Q. What is the first advantage? 

A. That we may be patient in adversity. 

Q. How do yoa prove this? 

A. I was dumb, I opened not my mouth ; because 
thou didst it. Ps. xxxix. 9. 

Again : Naked came I out of my mother's womb, 
and naked shall I return thither; the Lord gave, and 
the Lord hath taken away : blessed be the name of the 
Lord. Job. i. 21. 

Q. What is the second advantage? 

A. That we may be thankful in prosperity. 



46 



OF THE PROVIDENCE OP GOD. Q. 28. 



Q. How do you prove this? 

A. When thou hast eaten and art full, then thou 
shalt bless the Lord thy God for the good land which 
he hath given thee. Deut. viii. 10. 

Again : In every thing give thanks : for this is the 
will of God in Christ Jesus concerning you. 1 Thess* 
v. 18. 

Q. - What is the third advantage? 

A. That hereafter we place our firm trust in our 
faithful God and Father. 

Q. How do yon prove this? 

A. In whom we trust that he will yet deliver us. 
2 Cor. i. 10 ; Rom. v. 4. 

Q. How strong is our trust in God? 

A. So strong that we believe nothing shall separate 
us from his love. 

Q. How do you prove this? 

A. Who shall separate us from the love of Christ? 
Rom. viii. 35. 

Again : I am persuaded, that neither death, nor 
life, nor angels, nor principalities, nor powers, nor things 
present, northings to come, nor height, nor depth, nor 
any other creature, shall be able to separate us from 
the love of God which is in Christ Jesus our Lord. 
Rom. viii. 38, 39. 

Q. What ground have you for such a trust for the future? 

A. That all creatures are so in his hand, that with- 
out his will they cannot so much as move. 

Q. How do you prove this? 

A. In him we live, and move, and have our being. 
Acts xvii. 28. 

Again : The king's heart is in the hand of the Lord, 
as the rivers of water : he turneth it whithersoever he 
will. Prov. xxi. 1 ; also, Job i. 12 and ii. 6 ; Matth. 
viii. 31 ; Isa. x. 15. 



Q. 29, 30. 



OF GOD THE SON. 



47 



OF GOD THE SON. 
Eleventh Sabbath. 

Ques. 29. Why is the Son of God called Jesm^ 
that is, a Saviour? 

Arts. Because he saveth us, and delivereth u& 
from our sins; and likewise, because we ought not 
to seek, neither can find salvation in any other. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Son of God is called Jesus, that is, a Sa~ 
viour, for two reasons. 

Q. What is the first reason? 

A. Because he saves us from our sins. 

Q. How do yoa prove this? 

A. The angel said to Joseph : Mary shall bring 
forth a son ; and thou shalt call his name Jesus : for 
be shall save his people from their sins. Matth. 1. 21 ; 
Heb. vii. 25. 

Q. What is the second reason? 

A. Because we ought not to seek, neither can find 
saltation in any other but Christ. 

Q. How do yoa prove this? 

A. Neither is there salvation in any other : for there 
is none other name under heaven given among men, 
whereby we must be saved. Acts iv. 12. 

Again ; Other foundation can no man lay than that 
is laid, which is Jesus Christ. Acts iii. 11. 



Ques, 30. Do such then believe in Jesus the only 



48 



OF GOD THE SOX. 



Q. 30. 



Saviour, who seek their salvation and happiness of 
mints, of themselves, or anywhere else? 

Ans. They do not ; for though they boast of 
him in words, yet in deeds they deny Jesus the 
only Deliverer and Saviour: for one of these two 
things must be true, that either Jesus is not a co m- 
plete Saviour, or that they who by a true faith re- 
ceive this Saviour, must find all things in him 
necessary to their salvation. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Those who seek their salvation of saints, of them- 
selves, or any where else, deny Jesus the only Saviour. 

Q. How do yon prove that they deny him? 

A. Thus: Either Jesus must not be a complete Sa- 
viour, or those who by a true faith receive this Saviour, 
must find all things in him necessary to their salvation. 

Q. How do yon prove that Jesus is a complete Saviour? 

A, For it pleased the Father that in him should all 
fulness dwell ; and, having made peace through the 
blood of his cross, by him to recon< ile all things unto 
himself, by him, I say, whether they be things in 
earth, or things in heaven. Col. i. 19, 20. 

Again : And ye are complete in him. Col. ii# 10. 

Q. How do you prove that those who by a true faith receive this 
Saviour must find aU things in him necessary to their salvation? 

A. And the Word was made flesh, and dwelt among 
us, full of grace and truth. John i, 14. 

Again: And of his fulness have we all received, 
and grace for grace. John i. 16. 

Again : He is able also to save them to the utter- 
most that come unto God by him, seeing he ever liveth 
to make intercession for them. Heb. vii. 25. 



Q. 31. OF THE NAME OF CHRIST, 49 



Twelfth Sabbath. 

Ques. 31. Why is he called Christ,* that is, 
Anointed f 

Ans. Because he is ordained of God the Father, 
and anointed with the Holy Ghost, to be our chief 
Prophet f and Teacher, who has fully revealed to 
us the secret counsel and will of God concerning 
our redemption; and to be our only High Priest, 
who by the one sacrifice of his body, has redeemed 
us, and makes continual intercession with the 
Father for us: and also to be our eternal king, 
who governs us by his word and Spirit, and who 
defends and preserves us in the enjoyment of that 
salvation he has purchased for us, 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Son of God is called Christ, that is, Anoint- 
ed, because ha was anointed to three offices : first, as 
our Prophet ; second, our High Priest ; third, our 
King. 

* Christ. — The word Christ is a Greek word, and means the same 
as the Hebrew word Messiah. Both these words mean anoin ed, 
as m^y be learned from the passage John i. 41 : "We have found 
the Messias ; which is, \ eing interpreted, the Christ." So also 
John iv. 25 : " I know that Mes>ias cometh, which is called Christ.'' 

+ Prophet, Priest, King. — In the Old Testament, prophets, 
priests, a id kings, which were typical of Christ, were all anointed. 
Thin anointing was to them a testimony that they w re regularly 
called o their offio •, and al-o an assurance that God wou'd supply 
them with all needful grace to fill their office with benefit to the 
paopla. 

4 



50 



OF THE NAME OF CHRIST. Q. 31. 



Q. How do yon prove that Christ is onr Prophet? 

A. Moses truly said unto the Fathers, A Prophet 
shall the Lord your God raise up unto you, of your 
brethren, like unto me; him shall ye hear in all 
things, whatsoever he shall say onto you. Acts iii. 
22. Quoted from Deut. xviii. 15 -19. 

Again : Behold, a voice out of the cloud, which 
said, This is my beloved Hon in whom I am well 
pleased ; hear ye him. Matth. xvii 5. 

Q. How do you prove that Christ is oar High Priest? 

A. The Lord hath sworn, and will not repent, T^ou 
art a priest forever after the order of Melchisedec. 
Ps. ex. 4. 

Again: Holy brethren, partakers of the heavenly 
calling, consider the Apostle and High Priest of our 
profession, Christ Jesus. Heb. iii. 1 ; Heb. vii. 21. 

Q. How do you prove that Ciirist is our King? 

A I have set my kirg upon my holy hill of Zion. 
Ps. ii. 6. 

Again : Jesus answered Pilate: Thou sayest that I 
am a king. John xviii. 37; Luke i 33. 

Q. Who anointed Cirist? 

A. God the Father. 

Q. H wdojou prove this? 

A. For of a truth against thy holy child Jesus, 
whom thou hast anointed, both Herod, and Pontius 
Pilite, with the Gentiles, and the people of Israel, 
were gathered together. Acts iv. 27. 

Q. How was Cnrist anoiuted? 

A- He was first ordained; and 83Cond, anointed 
with the Holy Ghost. 

Q. How do you prove that Christ was ordained to be obr 

anointed ? 

A. The Spirit of the Lord is upon me, because he 



Q. 31. OF THE NAME OF CHKIST. 51 

hath anointed rae to preach the Gospel to the poor. 
Luke iv. 18 ; lea. lxi. 1 ; Ps. xlv. 7. 

Again : Let all the house of Israel know assuredly, 
that God hath made that game Jesus, whom ye have 
crucified, both Lord and Christ. Acts ii. 36, 

Q. How do you prove that Christ was anoin e i with the Holy 
Ghost? 

A. Thou hast loved righteousness, and hated ini- 
quity ; therefore God, even thy God, hath anointed 
thee with the oil of gladness above thy fellows. Heb. 
i. 9; Ps. xlv. 7. 

Again : God anointed Jesus of Nazareth with the 
Holy Ghost and with power. Acts x. 08. 

Q. What doth Christ do in his prophetic office? 

A. He fully reveals to us the secret counsel and 
will of God concerning our redemption. 

Q. How do you prove this? 

A. No man hath seen God at any time: the only 
begotten Son, which is in the bosom of the Father, he 
hath declared him. John i. 18 

Again : All things that I have heard of my Father, 
I have made known unto you. John xv. 15. 

Q. What does Christ do in his office of High Priest? 

A. First, he has redeemed us, by the one sacrifice 
of his body; and second, he makes continual inter- 
cession with the Father for us.. 

Q. How < o yon prove that Christ, by the one sacrifice of his 
bo y, has redeemed ns? 

A. We are sanctified through the offering of the 
body of Jesus Christ once f« >r all. Heb. x. 10. 

Again : By one offering he hath perfected forever 
them that are sanctified. Heb. x. 14. 

Q. How do you prove that Cnrist makes continaal intercession 
with the F.n her for us? 



52 OF THE NAME OF CHRISTIANS. Q. 32. 

A. Who is he that condemneth? It is Christ that 
died, yea, rather, that id risen again, who is even at 
the right hand of God, who also maketh intercession 
for us. Horn. viii. 34. 

Q. W a d >es C irist do in his kingly office? 

A. First, he governs us by his word and Spirit; 
and second, he defends and preserves us in the enjoy- 
ment of that salvation he has purchased for us. 

Q. How do you prove that Christ govn;8 us by his word? 

A. The Lord shall send the rod of thy strength out 
of Zion. Ps. ex. 2 ; Isa ii 3. 

Again: Thy word is a lamp unto my feet, and a 
light unto my path. Ps. cxix 105. 

Q. H w do you prove that Chr st governs os by hip Spirit ? 

A Thy Spirit is good ; lead me into the land of 
uprightness. Ps. cxliii. 10. 

Again: When he, the Spirit of truth, is come, he 
will guide you into all Truth. John xvi. 13. 

Q. How do yon pr« ve that Christ defends and preserves us in 
the enjoy ra nt of that ^lva ion h ■ h s purchased fo u^? 

A. My sheep hear my voice, and I know them, and 
they follow me: and I give unto them eternal life; 
and they shall never perish, neither slull any man 
pluck them out of my hand. John x. 27, 28. 

Ques. 32. But whtf art thou called a Christian f* 
Ans. Because I am a member of Christ by faith, 
and thus am partaker of his anointing, t that so I 

* A Christian. — The word Christian conies from the DameC rist, 
which meai s Anointed. This nam^ was first given to believers, 
several years after the ascension of Christ, at Antioch. Acts xi. 
26. 

f Partakers of his anointing . — Tl at ie, we are partakers of his 
Spirit, by which he was anoiuttd ; and thus we aie also anoinied 



Q. 32. OP THE NAME OF CHRISTIANS. 



53 



may confess his name, and present myself a living 
sacrifice of thankfulnef-s to him: and also, that 
with a free and good conscience I may fight against 
sin and Satan in this Jife; and afterwards reign 
with him eternally over all creatures. 

EXPLANATION AND FROOF. 
Q. What are the contents of this question and answer? 

A. I am called a ( hrisnat), that is, anointed, he- 
cause I am partaker in the anointing of Christ to the 
thiee offices, Prophet, Priest, and King. 

Q. How do you prove this? 

A. r l he anointing which ye have received of him 
abideth in you. 1 John ii. 27. 

A gam : He which establi-heth us with you in Christ, 
and bath anointed us, is G<»d ; who hath also sealed 
us, and given the earnest of the spirit in our hearts. 
2 Cor. i. 21, 22; Isa. lix. 21. 

Q. Why are you made partaker or" Christ's anointing? 

A. Because I am a member of Christ by faith. 

Q. How do you prove this? 

A. Ye have an unction from the Holy One, and ye 
know all things. 1 John ii. 20 

Again : Because ye are sous, God ha:th sent forth 
the spirit of his Hon irfo your hearts, crying, Abba, 
Father. Gal. iv. 6 : 1 Cor. vL 15. 

Q. How do you perform your duties in the office of Prophet? 

A. Thus, that I confess his name. 

Q. How do y<»u prove this? 

4. Ye are a chosen generation a royal priesthood, an 
holy nation, a peculiar people ; that he should show forth 



as Propi.ete, Priest^, anc Kings, and are made meet by the same 
Spirit to act in iheoe offices. Kev. v. 10. 



54 OF THE NAME OF CHRISTIANS. Q. 32. 



the praises of him who hath called you out of darkness 
into his marvellous light. 1 Pet. ii. 9 ; Matth. x. 32. 

Q. How do you perform your duties in the office of Priest? 

A. Thus, that I present myself a living sacrifice of 
thankfulness to him. 

Q. How do you prove this? 

A. Ye also, as lively stones, are built up a spiritual 
house, an holy priesthood, to offer up spiritual sacri- 
fices, acceptable to God by Jesus Christ. 1 Pet. ii. 5. 

Again: I beseech you therefore, brethren, by the 
mercies of God, that ye present your bodies a living 
sacrifice, holy, acceptable unto God, which is your rea- 
sonable service. Rom, xii. 1. 

Q. How do you perform your duties in the office of King? 

A. First, with a free and good conscience I fight 
against sin and Satan in this life; second, afterwards 
I shall reign with him eternally over all creatures. 

Q. How do you Drove that it is your duty with a free and good 
conscience to fight against sia and Satan in this life? 

A. Let not sin therefore reign in your mortal body, 
that ye should obey it in the lusts thereof. Neither 
yield ye your members as instruments of unrighteous- 
ness unto sin : but yield yourselves unto God, as those 
that are alive from the d^ad, and your members as in- 
struments of righteousness unto God. Rom vi. 12, 13. 

Again: We wrestle not against flesh and blood, but 
against principalities, against powers, against the rulers 
of the darkness of this world, against spiritual wicked- 
ness in high places. Eph. vi. 12. 

Again : Be sober, be vigilant : because your adver- 
sary the devil, as a roaring lion, walketh about, seek- 
ing whom he may devour : whom resist steadfast in 
the faith. 1 Pet. v. 8, 9. 

Q. How do you prove that, after this life, you shall reign with 
Christ eternally over all creatures ? 



Q. 33. OF THE DIVINITY OF CHRIST. 55 

A. To h'.ra that overcometh will I grant to sit with 
me in my throne, even as I also overcame, and am set 
down with ray Father in his throne. Rev. iii. 21. 

Again : If we suffer, we shall also reign with him. 
2 Tim. ii. 12. 



Thirteenth Sabbath. 

Ques. 33. Why is Christ called the only begotten 
Son of God, since we are also children of God? 

Ans. Because Christ alone is the eternal and 
natural son of God ; but we are children adopted 
of God, by grace, for his sake. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Jesus Christ is called the only begotten Son of 
God, because he alone is the eternal and natural Son 
God. 

Q. How do yon prove that Jesus Christ alone is the eternal Son 
of God? 

A. How much more shall the blood of Christ, who 
through the eternal Spirit offered himself without spot 
to God, purge your conscience lrom dead works to serve 
the living God. Heb. ix. 14. 

Again ; That which was from the beginning, which 
we have heard, which we have seen with our eyes, 
which we have looked upon, and our hands have 
handled, of the Word of life. (For the life was man- 
ifested, and we have seen it, and bear witness, and 
show unto you that eternal life which was with the 
Father, and was manifested unto us ;) that which we 
have seen and heard, declare we unto you. 1 John i. 1-3. 



56 OF THE DIVINITY OF CHRIST. Q. 33. 



Q. How do you prove that Jesus Christ alone is the natural Son 

of Gou ? 

A. God hath in these last days spoken to us by his 
Son, whom he hath appointed heir of all things, by 
whom also he made the worlds; who being the bright- 
ness of his glory, and the express image of his person, 
and upholding all things by the word of his power, 
when he had by himself purged our sins, sat down on 
the right hand of the Majesty on high. Heb. i, 2, 3. 

Again : Therefore they sought the more to kill him, 
because he not only had broken the Sabbath, but said 
also, that God was his own* Father, making himself 
equal with God. John v. 18 ; also, John i. 14, 18 ; 
John iii, 16. 

Again : He that spared not his own Son, but deliv- 
ered him up for us all, how shall he not with him also 
freely give us all things? Rom. viii. 32. 

Q. How are we children of Go 1? 

A. We are children adopted of God, by grace, for 

his sake. 

Q. How do you prove this? 

A. The God and Father of our Lord Jesus Christ, 
who hath blessed us with all spiritual blessings in hea- 
venly places in Christ: according as he hath chosen 
us in him, before the foundation of the world, that we 
should be holy and without blame before him in love: 
having predestinated us uuto the adoption of children 
by Jesus Christ to himself, according to the good plea- 
sure of his will, to the praise of the glory of his grace, 
wherein he hath made us accepted in the Beloved. 
Eph. i. 3 - 6. 

Again : As many as received him, to them gave he 



* His own Father. Tae word "own" is emphatic in the origi- 
nal Grret k. 



Q. 34. WHY IS CHRIST OUR LORD ? 



57 



pov\er to become the sons of God, even to them that 
believe on his name. John i. 12, 

Again : For ye are all the children of God by faith 
in Christ Jesus. Gal. iii. 26. 



Ques. 34. Wherefore calleM thou him> Our Lord? 

Aas Because he hath redeemed us, both soul 
and body, from all our sins, not with gold or silver, 
but with his precious blood, and hath delivered us 
from all the power of the devil; and thus made us 
his owu property. 

EXPLANATION AND PROOF. 
Q. Whut are V e contents of t is question and answer? 

A. Christ is called Our Lord because he has re- 
deemed us, both soul and bo ly, and thus made us his 
owu property. 

Q. H >w do you prove that Cirist has redeemed as, s >ul and 
bo .y r 

A. For ye are bought with a price: therefore glo- 
rify God in your body, and in your spirit, which are 
God's. 1 Cor. vi. 20. 

Q. How do yon p ove that Christ has redeemed us onto himself 
as his own pn per y? 

A. Jesus Christ gave himself for us, that he might 
redeem us from all iniquity, and purify unto himself 
a peculiar people, zealous of good works. Tit. ii. 14. 

Q. Fr m what has Christ redeemed us? 

A. First, from all our sins ; second, from all the 
power of the devil. 

Q. H«>w do you prove that Christ has red j emed us from all oar 
sins ? 

A. In whom we have redemption through his blood, 
even the forgiveness of sins. Col. i. 14. 

Q. How do \ou prove that Christ has redeemed us from all the 
power of the devilr 



58 



OF THE INCARNATION OF CHRIST. Q. 35. 



A. Through d^ath he destroyed him that had the 
power of death, that is, the devil ; and delivered them, 
who, through fear of death, were all their lifetime sub- 
ject to bondage. Heb. ii. 14, 15. 

Q, With what did Christ redeem us? 

A. Not with gold or silver, but with his precious 
blood. 

Q. How do you prove this? 

A. Ye know that ye were not redeemed with cor- 
ruptible things, as silver and gold, from your vain con- 
versation received by tradition from your fathers; but 
with the precious blood of Christ, as of a lamb without 
blemish and without spot. 1 Pet. i. 18, 19. 



Fourteenth Sabbath. 

Ques. 3 5 . What is the meaning of these words, He 
was conceived by the Holy Ghost, born of the Virgin 
Mary? 

Ans. That God's eternal Son, who is, and con- 
tinueth true and eternal God, took upon himself the 
very nature of man,* of the flesh and blood of the 
Virgin Mary, by the operation of the Holy Ghost; 
that he might also be the true seed of David,f like 
unto his brethren in all things,! sin excepted. 

* Took upon himself the very nature of man. — That is. he took 
the very nature of man into unity with his person, so that he now 
has two distinct natures, the divine and hum m ; which are, how- 
ever, so intimately united that they make only one person. 

t The true seed of David. — From this seed Christ was to be born 
according to the flesh. Isa. xi. 1 ; Jer. xxiii. 5. The Virgin Mary 
was also from the same family. Luke i. 27. 

J Like unto his brethren in all things. — First, in the essence and 
attribates of his human nature, which he retains in eternity ; sec- 
ond, also in human infirmities and wants (sin excepted) which he 
left behind in his resurrection . 



Q. 35. OF THE INCARNATION OF CHRIST. 59 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A, The article of the conception and birth of Christ 
treats of the mystery of the incarnation of the Son of 
God. 

Q. Who is conceived and born of the Virgin Mary? 

A. The eternal Son of God. 

Q. How do you prove this? 

A. When the fulness of time was come, God sent 
forth his son, made of a woman. Gal. iv. 4. 

Q. Is he, and does he lemain, after his conception and birth 
what he whs before? 

A. Yes; he is and continueth true and eternal God. 

Q. How do yoa prove this ? 

A. This is the true God, and eternal life. 1 John 
v. 20. 

Again : Whose are the fathers, and of whom, as con- 
cerning the flesh, Christ came, who is over all, God 
blessed for ever. Amen. Rom. i^. 5. 

Again : Thou, Lord, in the beginning hast laid the 
foundation of the earth ; and the heavens are the work 
of thine hands. They shall perish ; but thou remainest : 
and they shall wax old as doth a garment ; and as a 
vesture shalt thou fold them up, and they shall be 
changed : but thou art the same, and thy years shall 
not fail. Heb. i. 10-12, 

Q. What did he receive by his incarnation? 

A. True human nature. 

Q. How do yoa prove this? 

A. That which was from the beginning, which we 
have heard, which we have seen with our eyes, which 
we have looked upon, and our hands have handled, of 
the Word of life. That which we have seen and heard 
declare we unto you. 1 John i. 1 — 3. 



60 OF THE INCARNATION OF CHRIST. Q. 35, 



Again : A spirit hath not flesh and bones as ye see 
me have. Luke xxiv. 39. 

Again : My soul is exceeding sorrowful, even unto 
death. Matth. xxvi. 38, and xxvii. 5»> ; Luke xxiii. 
46; John x. 17, 18; Ps. xxxi. 5. 

Q. Whence did he receive his human nature? 

A. Of the flesh and b'ood of the Virgin Mary. 

Q. How do you prove this? 

A. Behold, a virgin shall conceive, and bear a son, 
and shall call his name Irnmanuel * Isa. xii. 14. 

Again : The angel Gabriel was sent from God unto a 
city of Galilee, named Nazareth, to a virgin espoused 
to a man whose name was Joseph, of the house of David ; 
and the virgin's name was Mary. And the angel said 
unto her, Fear not, Mary : for thou hast found favor 
with God. And behold thou shalt conceive in thy womb, 
and bring forth a son ; and shalt call his name Jesus. 
He shall be great, and shall be called the Son of the 
Highest. Luke i. 26, 27, 30, 31, 32. 

Q. How did the virgin conceive? 

A. By the operation of the Holy Ghost. 

Q. How do you prove this? 

A. Then said Mary unto the angel, How shall this 
be, seeing I know not a~man ? And the angel answered 
and said unto her, The Holy Ghost shall came upon 
thee, and the power of the Highest shall overshadow 
thee : therefore also that holy thing which shal 1 be born 
of thee, shall be called the feon of God. Luke i. 34, 35. 

Q. H w did the Son of God receive human nature of Mary? 

A. He took it upon himself. 

Q, How do you prove this ? 

A. He took not on him the nature of angels; but 
he took on him the seed of Abraham. Heb. ii. 16. 



* Immanuel means, God with us. Matt. i. 23. 



Q. 35. OF THE INCARNATION OF CHRIST. 



61 



Again : The Word was made* flesh, and dwelt 
among us. John i. 14. 

Again : Without controversy, great is the mystery 
of godliness : God was manifest in the flesh, justified 
in the Spirit, seen of angels, believed on in the world, 
received up into glory. 1 Tim. iii. 16. 

Q. Why was it necessary that the Son of God should be born of 
the Virgin Mary f 

A. -That he might also be the true seed of David. 

Q. How do you prove this? 

A. God had sworn with an oath to him (David), 
that of the fruit of his loius, according to the flesh, he 
would raise up Christ to sit on his throne. Acts ii. 30. 

Again : He raised up unto them David to be their 
king: to whom also he gave testimony, and said, I 
have found David the son of Jesse, a man after rame 
own heart, which shall fulfil all my will. Of this 
man's seed hath God, according to bis promise, raised 
unto Israel a fr*aviour, Jesus. Acts xiii. 22, 23. 

Q. Why was it necessary for the Son of God to be born a true 
man? 

A. That h> might be like unto his brethren in all 
things, sin excepted. 

Q. H >w do you p -ove that Christ must ba like unto his brethren 
in all things? 

A. In all things it behooved him to be made like unto 
his brethren ; that he might be a merciful and faith- 
ful High Priest iu things pertaining to God, to make 
reconciliation for the sins of the people. Heb. ii. 17. 

A^ain : He made himsel f of no reputation, and took 
upon him the form of a servant, and was made in the 
likeness of men. Phil. ii. 7. 



* "Was made," in this place, is equivalent to assumed or took 
on him, as it is explained in Heb. ii. 16, and Phil. ii. 7. 



62 OF THE INCARNATION OF CHRIST. Q. 36,37. 

Q. How do you prove that Christ is without sin? 

A. Ye know that he was manifested to take away 
our sins ; and in him is no sin, 1 John iii, 5. 

Again : He was in all points tempted like as we are, 
yet without sin. Heb. iv. 15. 



Ques. 36. What profit dost thou receive by Christ's 
holy conception and nativity? 

Ans. That he is our Mediator; and with his in- 
nocence and perfect holiness covers, in the sight 
of God, my sins, wherein I was conceived and 
brought forth. 

EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. The holy conception and birth of Christ profits 
me thus, that I am assured that he is my true Media- 
tor, who covers ray sins in the sight of God. 

Q. How do you prove that ChriRt is your true Mediator? 

A. For such an High Priest became us, who is holy^ 
harmless, undefiled, separate from sinners. Heb. vii. 26. 

Q. How do you prove that Christ covers your sius in the si^ht 
of God? 

A. Unto him that loved us, and washed us from our 
sins in his own blood. Rev. i. 5 ; Gal. iii. 27 ; Eph. 
iv. 24. 

Fifteenth Sabbath. 

Ques. 37. What dost thou understand by the 
words: lie suffered? 

Ans. That he, all the time he lived on earth, 
but especielly at the end of his life, sustained in 



Q. 37. OF THE SUFFERINGS OF CHRIST. 63 



body and soul, the wrath of God against the sins 
of all mankind: that so by his passion, as the only 
propitiatory sacrifice, he might redeem our body 
and soul from everlasting damnation, and obtain 
for us the favor of God, righteousness and eternal 
life. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Christ suffered, that is, he sustained the wrath of 
God against the sins of all mankind. 

Q. How do you prove this? 

A. Surely he hath borne our griefs, and carried our 
sorrows: yet we did esteem him stricken, smitten of 
God, and afflicted. But be was wounded for our trans- 
gressions, he was bruised for our iniquities : the chas- 
tisement of our peace was upon him ; and with his 
stripes we are healed. All we like sheep have gone 
astray; we have turned every one to his own way; 
and the Lord hath laid on him the iniquity of us all. 
Isa. liii. 4-7. 

Q In what did Christ suffer? 

A. In body and soul. 

Q, How do you prove thit Christ suffered in his body? 

A. They pierced my hands and my feet. I may tell 
all my bones. Ps. xxii. 16, 17. 

Q. How do you prove that Christ suffered in his soul? 

A. My soul is exceeding sorrowful, even unto death. 
Matt. xxvi. 38. 

Again : My heart is like wax : it is melted in the 
midst of my bowels. Ps. xxii. 14. 

Q. When did Christ suffer? 

A. All the time he lived on earth, but especially at 
the end of his life. 



64 OP THE SUFFERINGS OF CHRIST. Q. 37. 

Q. How do yon prove that Christ suffered all the time he lived 
on earth? 

A. He is despised and rejected of men, a man of 
sorrows and acquainted with grief. Isa. liii. 3; Luke 
xii 5 { K 

Q. How do yon prove that Chri>t suffered especially at the end 

of his lite? 

A. Ahout the ninth hour Jesus cried with a loud 
voice, My GoH, My God, why hast thou forsaken me? 
Matt, xxvii. 4fi ; Ps. xxii. 

Q. Why did Christ suffer? 

A That, by his passion as the only propitiatory 
sacrifice, he might, first, redeem our body and soul 
from everlasting damnation ; second, obtain for us the 
favor of God, righteousness and eternal life. 

Q. How do you prove that Chris*, by his pa?s*on. as the only 
propitiatory sacrifice, has redeemed our soul aud body from ever- 
lasting damnation? 

A. Neither by the blood of goats or calves, but by 
his own blood, he entered in once into the holy pla^e, 
having obtained eternal redemption for us. Heb. ix. 12. 

Q. How do you prove that Christ, by his passion, has obtained 
for us the f vor of God? 

A. By whom also we have access by faith into this 
grace wherein we stand, and rejoice in hope of the glo'y 
of God. Rom. v. 2. 

Again: Grace and truth came by Jesus Christ. 
John i. 17. 

Q. How do you prove that Christ, by his passion, has obtained 
for us righteousness? 

A. For he hath made him to be sin for us, who 
knew no sin ; that we might be made the righteous- 
ness of God in him. 2 Cor v. 21. 

Q. How do yon prove that Christ, by his passion, has obtained 

for us eternal life? 



Q. 38. OF THE SUFFERINGS OF CHRIST. 



65 



A. God sent his only begotten Son into the world, 
that we might live through him. 1 John iv. 9. 

Again : As Moses lifted up the serpent in the wil- 
derness, even so must the Son of man be lifted up : 
that whosoever believethin him should not perish, but 
have eternal life. John iii. 14, 15. 



Ques. 38. Why did Christ suffer under Pontius 
Pilate, as his Judge f 

Ans. That he, being innocent and yet condemned 
by a temporal judge, might thereby free us from 
the severe judgment of God, to which we were 
exposed. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qaestion and answer? 

A. Christ suffered under Pontius Pilate, that he 
might be condemned by a temporal judge. 

Q. How do you prove this? 

A. When they had bound him, they led him away, 
and delivered him to Pontius Pilate the governor. 
Matt, xxvii. 2. 

Again : Pilate brought Jesus forth, and sat down in 
the judgement-seat, — and he saith unto the Jews, Be- 
hold your king! But they cried out, Away with him! 
Away with him ! Crucify him ! Pilate saith unto them, 
Shall I crucify your king 9 The chief priests answered, 
We have no king but Csesar. Then delivered he him 
therefore unto them to be crucified. John xix. 13 — 16. 

Q. How was Christ condemned? 

A. Innocently. 

Q. How do you prove this? 

A. Pilate himself, after he had examined Jesus in 
the judgment hall, and went out several times to the 
5 



66 OF THE SUFFERINGS OF CHRIST. Q/39. 



Jews, said. I find in him no fault at all. See John 
xviii. 33-38. 

Behold, I, having examined him before you, have 
found no fault in this man, touching those things 
whereof ye accuse him ; no, nor yet Herod : for I sent 
you to him ; and lo, nothing worthy of death is done 
unto him. Luke xxiii. 14, 15. 

When he was set down in the judgment-seat, his wife 
sent unto him, saying, Have thou nothing to do with 
that just man ; for I have suffered many things this 
day in a dream, because of him.— When Pilate saw that 
he could prevail nothing, but that rather a tumult was 
made, he took water, and washed his hands before the 
multitude, saying, I am innocent of the blood of this 
just person : see ye to it. Matt xxvii. 19, 24. 

Q. Why must he be innocently condemned in public judgment? 

A. That he might thereby free us from the severe 
judgment of God, to which we were exposed. 

Q. How do you prove this? 

A. The chastisement of our peace was upon him : 
and with his stripes we are healed. Isa. liii. 5. 

Again: Who is he that condemneth? It is Christ 
that died, Rom. viii. 34. 

Again : Christ hath redeemed us from the curse of 
the law, being made a curse for us— that the blessing 
of Abraham might come on the Gentiles, through Je- 
sus Christ ; that we might receive the promise of the 
Spirit through faith. Gal. iii. 13, 14. 



Ques. 39. Is there any thing more in his being 
crucified , than if he had died some other death? 
Ans, Yes, there is; for thereby I am assured, 



Q. 40. OF THE DEATH OF CHRIST. 67 

that he took on him the curse which lay upon me; 
for the death of the cross was accursed of God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. There is more in Christ's being crucified than if 
he had died some other death. 

Q. How do yon prove this? 

A. He humbled himself, and became obedient unto 
death, even the death of the cross. Phil. ii. 8. 

Q. What comfort is this to yon? 

A. That thereby I am assured, that he took on him 
the curse which lay upon me. 

Q. How do you prove this? 

A> Christ hath redeemed us from the curse of the 
law, being made a curse for us. Gal. iii. 13. 

Q. Why are you assured, by the crucifixion of Christ, that he 
took on himself the curse which lay on you? 

A. Because the death of the cross was accursed of 
God. 

Q. How do you prove this? 

A. If a man have committed a sin worthy of death 
and he be to be put to death, and thou hang him on a 
tree : his body shall not remain all oight upon the tree, 
but thou shalt in any wise bury him in that day ; (for 
he that is hanged is accursed of God ;) that thy land 
be not defiled, which the Lord thy God giveth thee 
for an inheritance. Deut. xxi. 22, 23 ; Gal. iii. 13. 



Sixteenth Sabbath. 

Ques. 40. Why was it necessary for Christ to 
humble himself even unto death f 



68 



OF THE BURIAL OF CHRIST. Q. 41. 



Arts. Because, with respect to the justice and 
truth of God, satisfaction for our sins could be 
made no otherwise, than by the death of the Son 
of God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. It was necessary for Christ to die, because satis- 
faction for our sins could be made no otherwise, than 
by the death of the Son of God 

Q. Why could satisfaction for our sins be made in no other 
way? 

A. First, because of the justice, and second, because 
of the truth of God. 

Q. How do yoa prove that, because o£ the justice of God, satis- 
faction for our sins could be made in no other way than by the 
death of the Son of God ? 

A. Knowing the judgment of God, that they which 
commit such things are worthy of death, Rom. i. 
32. 

Q. How do you prove that, because of the truth of God, satis- 
faction for our sins could be made in no other way than by the 
death of the Son of God? 

A. In the day that thou eatest thereof thou shah 
surely die. Gen. ii. 17. 

Again : It shall bruise thy head, and thou shalt 
bruise his heel.* Gen. Hi. 15. 



Ques. 41 . Why was Christ also "buried" f 
Ans. Thereby to prove that he was really dead. 



* It — the ee d of the woman, which is Christ, shall bruise the 
head of the serpent ; and the serpent shall bruise Christ's heel — 
that is, effect his death according to the flesh. 



Q. 42. THE BENEFITS OF CHRIST^ DEATH. 69 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Christ's burial is a proof that he was really 
dead. 

Q, How do you prove this? 

A. And now when the even was come, (because it 
was the preparation, that is, the day before the Sab- 
bath,) Joseph of Arimathea, an honorable counsellor, 
which also waited for the kingdom of God, came, and 
went in boldly unto Pilate, and craved the body of 
Jesus. And Pilate marvelled if he were already 
dead : and calling unto him the centurion, he asked 
him whether he had been any while dead. And when 
he knew it of the centurion, he gave the body to Jo- 
seph.* Mark xv. 42—45. 



Ques. 42. Since then Christ died for u& 9 why 
must we also die f 

Arts. Our death is not a satisfaction for our sins, 
but only an abolishing of sin, and a passage into 
eternal life. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Although Christ died for us, it is still necessary 
for us also to die ; and this for three reasons. 

Q. What is the first reason ? 

A. Because our death is not a satisfaction for our 
sins. 

Q. How do you prove this? 

A. What is a man profited, if he shall gain the 



* That he might bury it. — Pi la e would not have given him the 
body, had he not been certain that he was really dead. 



70 THE BENEFITS OF CHRIST'S DEATH. Q. 43* 

whole world, and lose his own soul ? or what shall a 
man give in exchange for his soul ? Matt. xvi. 26. 

Q. What is the second reason? 

A. Because our death is only an abolishing of sin. 

Q. How do you. prove this? 

A. He that is entered into his rest, he also hath 
ceased from his own works, as God did from his. 
Heb. iv. 10 ; 1 Pet. iv. 1. 

Q. What is the third reason? 

A, Because our death is a passage into eternal life. 

Q. How do you prove this? 

A. For me to live is Christ, and to die is gain. 
Phil. i. 21. 

Again : I am in a strait betwixt two, having a de- 
sire to part, and to be with Christ ; which is far bet- 
ter. Phil. i. 23. 

Again : Verily, verily, I say unto you, He that 
heareth my word, and believeth on him that sent me, 
hath everlasting life, and shall not come into condem- 
nation ; but is passed from death unto life. John v. 
24; 2 Cor. v. 8. 

Ques. 43. What further* benefit do we receive 
from the sacrifice and death of Christ on the Cross ? 

Ans. That, by virtue thereof, our old man is cru- 
cified, dead and buried with him ; that so the cor- 
rupt inclinations of the flesh may no more reign 
in us ; but that we may offer ourselves unto him a 
sacrifice of thanksgiving. 

EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. The further benefit we receive from the sacri- 



* What further benefit — besides that referred to in questions 87, 
88, 39, 40. 



Q. 43. THE BENEFITS OF CHRIST'S DEATH. 71 

fice and death of Christ is the putting away of our 
old man. 

Q. By what power is this patting away of the old man effected? 

A. By the power of Christ. 

Q. How do you prove this? 

A. For if we have been planted together in the 
likeness of his death, we shall be also in the likeness 
of his resurrection. Rom. vi. 5. 

Again : For their sakes I sanctify myself, that they 
also might be sanctified through the truth. John 
xvii. 19. 

Q. In what does this patting off of the old man consist? 

A. In this, that our old man is crucified, dead, and 
buried with him. 

Q. How do you prove that our old man is crucified with Christ? 

A* Knowing this, that our old man is crucified 
with him. Rom. vi. 6. 

Again : They that are Christ's have crucified the 
flesh, with the affections and lusts. Gal. v. 24. 

Q. How do you prove that our old man is dead with Christ? 

A. Now, if we be dead with Christ, we believe that 
we shall also live with him. Rom. vi. 8. 

Again : Likewise reckon ye also yourselves to be 
dead indeed unto sin, but alive unto God through 
Jesus Christ our Lord. Rom. vii. 11. 

Q. How do you prove that our old man is buried with Christ? 

A. We are buried with him by baptism into death. 
Rom. vi. 4. 

Again: Buried with him in baptism. Col. ii. 12. 

Q. How is the old man in us crucified, dead, and buried? 

A. Thus, that first, the corrupt inclinations of the 
flesh no more reign in us ; second, that we offer our- 
selves unto him a sacrifice of thauksgiving. 



72 



of Christ's descent into hell. Q. 44. 



Q. How do yon prove that coirnpt inclinations of the flesh are 

no more to reign in ns? 

A. Knowing this, that our old man is crucified with 
him, that the body of sin might be destroyed, that 
henceforth we should not serve sin. — For sin shall not 
have dominion over you : for ye are not under the law, 
but under grace. Rom. vi. 6, 14. 

Q. How do yon prove that we mnst offer onrselves nnto Christ 
a sacrifice of thanksgiving? 

A. The sacrifices of God are a broken spirit ; a 
broken and a contrite heart, O God, thou wilt not de- 
spise. Ps. li. 17. 

Again : Yield yourselves unto God, as those that are 
alive from the dead, and your members as instruments 
of righteousness unto God. Rom. vi. 13 ; Rom. xii. 1. 



Ques. 44. Why is there added, "He descended 
into Heir? 

Ans. That in my greatest temptations, I may 
be assured, and wholly comfort myself in this, that 
my Lord Jesus Christ, by his inexpressible an- 
guish, pains and terrors, which he suffered in his 
soul upon the cross, and before, hath delivered me 
from the anguish and torments of hell. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qnestion and answer? 

A. By descending into bell, Christ has delivered us 
from the anguish and torments of hell. 

Q. How do yon prove this? 

A. He was despised and rejected of men ; a man of 
sorrows and acquainted with grief. — Surely he hath 
borne our griefs, and carried our sorrows ; thechastise- 
tisement of our peace was upon him. Isa. liii. 3 — 5. 



Q. 45. OF THE RESURRECTION OF CHRIST. 73 



Again : O death, where is thy sting ? O grave, where 
is thy victory ? - Thanks be to God which giveth us 
the victory, through our Lord Jesus Christ. 1 Cor. 
xv. 55, 57. 

Q, What is Christ's descent into hell? 

A. His inexpressible anguish, paias, and terrors, 
which he suffered in his soul upon the cross and be- 
fore. 

Q. How do yon prove this? 

A. O Lord, thou hast brought up my soul from the 
grave. Ps, xxx. 3. 

Again : Thou hast delivered my soul from the low- 
est hell. Ps. lxxxvi. 13, and xvi. 10. 



Seventeenth Sabbath. 

Ques* 45. What does the resurrection of Christ 
profit us? 

Ans. First : by his resurrection he hath over- 
come death, that he might make us partakers of 
that righteousness which he hath purchased for us 
by his death. Secondly, we are also, by his power, 
raised up to a new life. And, lastly, the resurrec- 
tion of Christ is a sure pledge of our blessed resur- 
rection. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The resurrection of Christ brings us a threefold 
blessing. 

Q. What is the first? 

A. Christ, by his resurrection, has overcome death, 
that he might make us partakers of that righteousness 
which he has purchased for us by his death. 



74 OP THE RESURRECTION OF CHRIST. Q. 45. 



Q. How do you prove this? 

A. Who (Christ) was delivered for our offences, and 
was raised again for our justification. Rom. iv. 25. 

Again : And if Christ be not raised, your faith is 
vain , ye are yet in your sins. Then they also which 
are fallen asleep in Christ are perished. 1 Cor. xv. 
17, 18. 

Q. What is the second blessing brought us by the resurrection 

of Christ? 

A. That we are also, by his power, raised up to a 
new life. 

Q. How do you prove this? 

A. Therefore we are buried with him by baptism into 
death : that like as Christ was raised up from the dead 
by the glory of the Father, even so we also should walk 
in newness of life. Now, if we be dead with Christ, we 
believe that we shall also live with him. Rom. vi. 4, 8. 

Again : Buried with him in baptism, wherein also 
ye are risen with him through the faith of the opera- 
tion of God, who hath raised him from the dead. And 
you, being dead in your sins and the uncircumcision of 
your flesh, hath he quickened together with him, hav- 
ing forgiven all your trespasses. Col. ii. 12, 13. 

Q. What is the third blessing brought us bv the resurrection of 
Christ? 

A, The resurrection of Christ is a sure pledge of our 
blessed resurrection. 

Q. How do you prove this? 

A. But now is Christ risen from the dead, and be- 
come the first-fruits* of them that slept. For since by 



* Just as, in the Levitical service, all the remaining fruits of 
the earth were sanctified by the offering of the first-fruits. Dent, 
xx vi. In like manner also all the members of Christ mast rise to 
eternal blessedness, because he their head arose, as the first-fruits 
of their resurrection. 



Q. 46. OF THE ASCENSION OF CHRIST. 



75 



man came death, by man came also the resurrection 
of the dead. 1 Cor. xv. 20, 21 ; Rom. viii. 11. 

Again : For if we believe that Jesus died and rose 
again, even so them also which sleep in Jesus will God 
bring with him. 1 Thes. iv. 14. 



Ques. 46. How dost thou understand these words: 
He ascended into Heaven ? 

Ans. That Christ, in sight of his disciples, was 
taken up from the earth into heaven,* and that he 
continues there for our interest, until he come 
again to judge the quick and the dead. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Ascending into haaven, in the Article of the As- 
cension of Christ, means a visible taking up from earth 
into heaven. 

Q. How do yoa prove that Christ was taken up in a visible man- 
ner into heaven? 

A. While they b held, he was taken up ; and a cloud 
received him out of their sight. Acts i. 9. 

Q. How do you prove that he was taken from the earth into 
heaven ? 

A. So then, after the Lord had spoken unto them, 
he was received up into heaven, and sat on the right 
hand of God. Mark xvi. 19. 

Again : And he led them out as far as to Bethany : 
and he lifted up his hands, and blessed them. And it 



* Into heaven. — That is, into what Paul calls the third heaven 
and paradise ; 2 Cor. xii. 2. Isaiah, the throne of God ; Isa. lxvi. 
1. Christ, his father's house ; John xiv. 2. John, the City of 
God, and New Jerusalem ; Rev. iii. 12. 



76 OF THE ASCENSION OF CHRIST. Q. 47. 



came to pass, while he blessed them, he was parted from 
them, and carried up into heaven. Luke xxiv. 50, 51. 

Q. Would it not be better for us if Christ had remained in a 
bodily form with ns upon the earth? 

A. No : for he continues in heaven for our interest. 

Q. How do yon prove this? 

A. Nevertheless, I tell you the truth : it is expedient 
for you that I go away : for if I go not away, the Com- 
forter will not come unto you ; but if I depart I will 
send him unto you. John xvi. 7; Rom. viii. 34. 

Q, How long will Christ continue in heaven ? 

A. Until he come again to judge the quick and the 
dead. 

Q. How do you prove this ? # 

A. And he shall send Jesus Christ, which before 
was preached unto you : whom the heaven must receive 
until the times of restitution of all things which God 
hath spoken by the mouth of all his holy prophets, 
since the world began. Acts iii. 20, 21. 



Ques. 47. Is not Christ then with us even to the 
end of the world, as he hath promised ? 

Ans. Christ is very man and very God ; with 
respect to his human nature, he is no more on 
earth ; but with respect to his Godhead, Majesty, 
Grace and Spirit, he is at no time absent from ue. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Christ's promise to be with us until the end of 
the world, is not inconsistent with his ascension into 
heaven. 

Q. Why not? 

A. Because Christ is very man and very God ; with 



Q. 48. OF THE ASCENSION OF CHRIST. 77 



respect to his human nature, he is no more on earth; 
but with respect to his Godhead, Majesty, Grace and 
Spirit, he is at no time absent from us. 

Q. How do you prove that Christ in his human nature ia no more 
on earth ? 

A. I leave the world— says Christ - and go to my 
Father. John xvi. 28. 

Again : For ye have the poor always with you ; but 
me ye have not always. Matt. xxvi. 11. 

Again : For if he were on earth, he should not be 
a priest. Heb. viii. 4 ; Acts Hi. 21. 

Q. How do you prove that Christ, with respect to his Godhead 
and Majesty, is at no time absent from us? 

A. Do not I fill heaven and earth? saith the Lord. 
Jer. xxiii. 24. 

Q. How do you prove that Christ, with his Grace and Spirit, is 
at no time absent from us? 

A. The grace of the Lord Jesus Christ, and the love 
of God, and the communion of the Holy Ghost be with 
you all. 2 Cor. xiii. 14. 

Again : And I will pray the Father, and he shall 
give you another Comforter, that he may abide with 
you forever ; even the Spirit of truth. John xiv. 16, 17. 

Again : For where two or three are gathered together 
in mv name, there am I in the midst of them. Matt, 
xviii* 20. 



Ques. 48, But if his human nature is not pres- 
ent wherever his Godhead is, are not then these two 
natures in Christ separated from one another f 

Ans. Not at all ; for since the Godhead is in- 
comprehensible and omnipresent, it must necessar- 
ily follow, that the same is not limited with the 



78 



OF THE ASCENSION OF CHRIST. Q. 48. 



human nature he assumed, and yet remains per- 
sonally united to it. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The two natures in Christ are not separated from 
one another, even though the human nature is not pres- 
ent wherever the Godhead is. 

Q m How do you prove this? 

A. Thus : since the Godhead is incomprehensible 
and omnipresent, it must necessarily follow, that the 
same is not limited with the human nature he assumed, 
and yet remains personally united to it. 

Q. How do yon prove that the Godhead is incomprehensible and 
omnipresent? 

A. Canst thou by searching find out God? canst thou 
find out the Almighty unto perfection? It is as high 
as heaven ; what canst thou do ? deeper than hell ; what 
canst thou know? The measure thereof is longer than 
the earth, and broader than the sea. Job xi. 7, 8, 9. 
Compare 1 Kings viii. 27. 

Again : That they should seek the Lord, if haply 
they might feel after him, and find him, though he be 
not far from every one of us. Acts xvii. 27 ; vii. 49. 

Q. How do you prove that the Godhead is not limited with the 
human nature he assumed? 

A. And no man hath ascended up to heaven, but 
he that came down from heaven, even the Son of man 
which is in heaven. John iii. 13. 

Q. How do you prove that the Godhead is nevertheless in the 
human nature, and remains personally united to it? 

A. For in him dwelleth all the fulness of the God- 
head bodily. Col. ii. 9. 



Q. 49. OF THE ASCENSION OF CHRIST. 79 



Eighteenth Sabbath, 

Ques 49. Of what advantage to us is Chrisfs 
ascension into heaven f 

Ans. First, that he is our advocate in the pres- 
ence of his Father in heaven : secondly, that we 
have our flesh in heaven as a sure pledge, that he, 
as the head, will also take up to himself, us, his 
members: thirdly, that he sends us his Spirit as 
an earnest, by whose power we seek the things 
which are above, where Christ sitteth at the right 
hand of God, and not things on earth. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The ascension of Christ affords us three blessings. 

Q. What is the first blessing? 

A. That Christ is our advocate in the presence of 
his Father in heaven. 

Q. How do you prove this? 

A. For Christ is not entered into the holy places 
made with hands, which are the figures of the true ; but 
into heaven itself, now to appear in the presence of 
God for us. Heb. ix. 24; 1 John ii. 1. 

Again : Christ -is even at the right hand of God, 
who also maketh intercession for us. Rom. viii. 34. 

Q. What is the second blessing? 

A. That we have our flesh in heaven as a sure 
pledge, that be, as the head, will also take up to him- 
self, us, his members. 

Q. How O.o yon prove this? 

A. But God, who is rich in mercy, for his great love 



80 



OF THE ASCENSION OF CHRIST. Q. 49. 



wherewith he loved us, even when we were dead in 
sins, hath quickened us together with Christ ; (by 
grace ye are saved ;) and hath raised us up together, 
and made us sit together in heavenly places, in Christ 
Jesus. Eph. ii. 4—6. 

Again : I go to prepare a place for you. And if I 
go and prepare a place for you, I will come again and 
receive you unto myself; that where I am, there ye 
may be also. John xiv. 2, 3. 

Q. What is the third blessing? 

A. That he sends us his Spirit, as an earnest, by 
whose power we seek the things which are above, where 
Christ sitteth at the right hand of God, and not things 
on earth. 

Q. How do you prove that Christ sends ns his Spirit as an earnest? 

A. Nevertheless I tell you the truth : it is expedient 
for you that I go away : for if I go not away, the Com- 
forter will not come unto you ; but if I depart, I will 
send him unto you. John xvi. 7. 

Again : In whom ye also trusted, after that ye heard 
the word of truth, the Gospel of our salvation; in 
whom also, after that ye believed, ye were sealed with 
that holy Spirit of promise, which is the earnest of our 
inheritance until the redemption of the purchased pos- 
session, unto the praise of his glory. Eph. i. 13, 14; 
2 Cor. i. 22. 

Q. How do you prove that we, by the power of Christ's Spirit, 
ooght to 6eek those things which are above, where Christ sitteth 
on the right hand of Grod, and not things on earth? 

A. If ye then be risen with Christ, seek those things 
which are above, where Christ sitteth on the right hand 
of God. Set your affections on things above, not on 
things on the earth. For ye are dead, and your life 
is hid with Christ in God. Col. iii. 1—3; Phil. iii. 20. 



Q. 50. CHRIST AT THE HIGHT HAND OF GOD. 81 

Ques 50. Why is it added: And sitteth at the 
right hand of God f 

Ans. Because Christ is ascended into heaven 
for this end, that he might there appear as head 
of his Church, by whom the Father governs all 
things. 

EXPLANATION AND PROOF. 
Q, What are the contents of this qaestion and answer? 

A. Christ's sitting at the right hand of God is his 
glory and power in heaven by which he is exalted, as 
head of the Church, to reign over all. 

Q. How do yon prove that Christ's sitting at the right hand of 
God is his glory and power in heaven? 

A. God raised him from the dead, and set him at 
his own right hand in the heaver ly places, far above 
all principality and power. Eph. i. 20, 21. 

Again : Who being the brightness of his glory, and 
the express image of his person, and upholding all 
things by the word of his power, when he had by 
himself purged our sins, sat down on the right hand 
of the Majesty on high. Heb. i. 3. 

Again : We have seen such an high priest, who is 
set on the right hand of the throne of the Majesty in 
the heavens. Heb. viii. 1. 

Q. How do you prove that Christ is the h Q ad of the Church f 

A. And hath put all things under his feet and gave 
him to be the head over all things to the Church, 
which is his body, the fulness of him that filleth all 
in all. Eph. i. 22, 23. 

Again : And he is the head of the body, the Church. 
Col. i. 18. 

Q. How do you prove that Christ reigns over all in his exalta- 
tion ? 

6 



82 CHRIST AT THE RIGHT HAND OF GOD. Q.51. 

A. For the Father judgeth no mao ; but hath com- 
mitted all judgment unto tbe Son. John v. 22. 

Again : And Jesus came and spake unto them, say- 
ing, All power is given unto me in heaven and in 
earth. Matth. xxviii. 18. 

Again : For he must reign, till he hath put all ene- 
mies under his feet. 1 Cor. xv. 25. 



Nineteenth Sabbath. 

Ques. 5 1 . What profit is this glory of Christ, our 
head, unto us f 

Ans. First, that by his Holy Spirit he poureth 
out heavenly gifts upon us his members ; and then, 
that by his power he defends and preserves us 
against all enemies. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. From Christ's sitting at the right hand of God, 
we derive a two-fold profit. 

Q. What is the iirst profit? 

A. That, by his Holy Spirit, he pours out heavenly 
gifts upon us his members. 

Q. How do you prove this? 

A Therefore being at the right hand of God exalted, 
and having received of the Father the promise of the 
Holy Ghost, he bath shed forth this, which ye now 
see and hear. Acts ii. 33. 

A gain : When he ascended up on high, he led cap- 
tivity captive, and gave gifts unto men. Eph. iv. 8. 



Q. 52. Christ's coming to judgment. 83 

Q. What is the other profit? 

A. That Christ, by his power, defends and preserves 
us against all enemies. 

Q. How do you prove this? 

A. They shall never perish, neither shall any man 
pluck them out of my Father's hands. John x. 28. 

Again : Now shall the prince of this world be cast 
out. John xii. 31. 

Again : In the world ye shall have tribulation ; 
but be of good cheer : I have overcome the world. 
John xvi. 33. 

Again : My grace is sufficient for thee ; for my 
strength is made perfect in weakness. 2 Cor. xii. 9. 

Again : O death, I will be thy plagues : O grave, 
I will be thy destruction. Hos. xiii. 14 ; 1 Cor. xv. 
55-57. 



Ques. 52. What comfort is it to thee, that Christ 
shall come again to judge the quick and the dead f 

Ans. That in all my sorrows and persecutions, 
with uplifted head, I look for the very same per- 
son, who before offered himself, for my sake, to 
the tribunal of God, and hath removed all curse 
from me, to come as Judge from heaven ; who 
shall cast all his and my enemies into everlasting 
condemnation, but shall translate me, with all his 
chosen ones, to himself, into heavenly joys and 
glory. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Christ's coming as Judge affords me comfort for 
three reasons. 



84 



Christ's coming to judgment. Q. 52. 



Q. What is the first reason? 

A. That in all my sorrows and persecutions, with 
uplifted head, I look for the very same person, who 
before offered himself, for my sake, to the tribunal of 
God, and hath removed all curse from me, to come as 
Judge from heaven. 

Q. How do you prove that, in all sorrows and pers°cntions, yon 
should, with uDlifted head, look for Christ to comp as Judge? 

A. And when these things begin to come to pass, 
then look up, and lift up your heads : for your redemp- 
tion draweth nigh. Luke xxi. 28. 

Q. How do you prove, that you should look for the very same 
person, who before offered himself for your sake to the tribunal of 
God, and has removed all curse from you, to come as Judge from 
heaven ? 

A. Jesus of Nazareth— whom they slew and hanged 
on a tree: him God raised up the third day, and 
showed him openly. — And he commanded us to preach 
unto the people, and to testify that it is he which was 
ordained of God, to be the judge of quick and dead. 
Acts x. 39, 40, 42. 

Again : They shall look on him whom they pierced. 
John xix. 37. 

Q. What is the second reason? 

A. That Christ will cast all his and my enemies 
into everlasting condemnation. 

Q. How do you prove this? 

A. And the devil that deceived them was cast into 
the lake of fire and brimstone, where the beast and 
the false prophet are, and shall be tormented day and 
night, for ever and ever. Rev. xx. 10. 

Again : The Lord Jesus shall be revealed from 
heaven, wkh his mighty angels, in flaming fire, tak- 
ing vengeance on them that know not God, and that 
obey not the gospel of our Lord Jesus Christ: who 
shall be punished with everlasting destruction from 



Q. 53. OF GOD THE PIOLY GHOST. 



85 



the presence of the Lord, and from the glory of his 
power ; when he shall come to be glorified in his saints, 
and to be admired in all them that believe. 2 Thess. 
i. 7— 10; Matt. xxix. 41. 

Q. What is the third reason? 

A* That Christ will translate me, with all his cho- 
sen ones to himself, into heavenly joys and glory. 

Q. How do you prove this? 

A. And if I go and prepare a place for you, I will 
come again and receive you unto myself ; that where 
I am, there ye may be also. John xiv. 3. 

Again : Father, I will that they also whom thou 
hast given me, be with me where I am : that they 
may behold my glory which thou hast given me ; for 
thou lovedst me before the foundation of the world. 
John xvii. 24. 

Again : Then we which are alive and remain, shall 
be caught together with them in the clouds, to meet 
the Lord in the air: and so shall we ever be with the 
Lord. 1 Thess. iv. 17 ; Matt. xxv. 34. 



OF GOD THE HOLY GHOST. 

Twentieth Sabbath. 

Ques. 53. What dost thou then believe concerning 
the Holy Ghost? 

Ans. First, that he is true and co-eternal God 
with the Father and the Son ; secondly, that he is 
als- given me to make me, by a true faith, a par- 
taker of Christ and ail his benefits, that he may 
comfort me, and abide with me for ever. 



86 



OF GOD THE HOLY GHOST. Q, 53. 



EXPLANATION AND PROOF. 
*Q. What are the contents of this question and answer? 

A. Concerning the Holy Ghost I believe two things. 

Q. What is the first? * 

A. That he is true and co-eternal God with the 
Father and the Son. 

Q. How do yon prove this? 

A. For there are three that bear record in heaven, 
the Father, the Word, and the Holy Ghost : and 
these three are one. 1 John v. 7. 

Again: Peter said, Ananias, why hath Satan filled 
thine heart to lie to the Holy Ghost?— thou hast not 
lied unto men, but unto God.f Acts v. 3, 4. 

Q. What is the second thing which yon believe concerning the 
Holy Ghost? 

A. That he is also given to me. 

Q. How do yon prove this? 

A. And it shall come to pass in the laet days, saith 
God, J will pour out my Spirit upon all flesh : and your 
sons and your daughters shall prophesy and your young 
men shall see visions, and your nld men shall dream 
dreams : and on my servants, and on my handmaidens, 
I will pour out in those days of my Spirit ; and they 
shall prophesy. Acts ii. 17, 18; from Joel ii. 28,29. 

Again : Then Peter said unto them, Repent and be 
baptized, every one of you, in the name of Jesus Christ, 
for the remission of sins, and ye shall receive the gift 
of the Holy Ghost. For the promise is unto you, and 



* The first has reference to the Person, and the eecond to the 
Office, of the Holy Ghost. 

•f As Peter says, he lied to the Holy Ghost, and afterwards that 
he lied to God, it is clearly inferred that these two are one, and 
that the Holy Ghost is, with the Father and the Son, eternal God. 



Q. 53. OF GOD THE HOLY GHOST. 



87 



your children, and to all that are afar off, even as many 
as the Lord our God shall call. Acts ii. 38, 39. 

Q. What does the Holy Ghost do for you? 

A. First, he makes me, by a true faith, partaker of 
Christ and all his benefits ; secondly, he comforts me. 

Q. How do you prove that the Holy Ghost makes you, by a true 
faith, partaker of Christ aud all his benefits? 

A. Now, if any man have not the Spirit of Christ, 
he is none of his Rom. viii. 9 : 1 Cor. vi. 17. 

Again : No man can say that Jesus is the Lord, 
but by the Holy Ghost. 1 Cor. xii. 3. 

Again : The Father of our Lord Jesus Christ —grant 
you, according to the riches of his glory, to be strength- 
ened with might by his Spirit in the inner man. Eph. 
iii. 14, 16. 

Q. How do you prove that the Holy Ghost comforts you? 

A. But when the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, he shall testify of 
me. John xv. 26. 

Q. How long will he abide with you? 

A. For ever. 

Q. How do you prove this? 

A. And I will pray the Father, and he shall give 
you another Comforter, that he may abide with you 
forever; even the Spirit of truth; whom the world 
cannot receive, because itseeth him not, neither know- 
eth him : but ye know him ; for he dwelleth with you 
and shall be in you. John xiv. 16, 17. 



88 



OF THE CHRISTIAN CHURCH. Q. 54* 



Twenty-First Sabbath. 

Ques. 54. What believed thou concerning the 

HOLY CATHOLIC* CHURCH of Christ? 

Ans. That the Son of God, from the beginning 
to the end of the world, gathers, defends, and pre- 
serves to himself, by his Spirit, and word, out of 
the whole human race, a Church, chosen to ever- 
lasting life, agreeing in true faith ; and that I am, 
and forever shall, remain, a living member thereof* 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Catholic Church of Christ is a Church gath- 
ered out of the whole human race chosen to everlast- 
ing life, and agreeing in true faith. 

Q. How do yon prove that the Catholic Church of Christ is gath- 
ered out of the whole human race? 

A. Thou art my Son ; this day have I begotten thee. 
Ask of me, and I shall giveth e the heathen for thine 
inheritance, and the uttermost parts of the earth for 
thy possession. Ps. ii. 7, 8. 

Again: Thou wast slain, and hast redeemed us to 
God by thy blood out of every kindred, and tongue, 
and people and nation. Rev. v. 9; Is. xliii. 5 - 7. 

Q. How do you prove that the Catholic Church of Christ is chosen 
unto everlasting life? 

A. And we know that all things work together for 



* Catholic. — The Church is called Catholic, that is, universal, 
because it is gathered (as the Catechism expresses it) out of the 
whole human race, and is not confined to any nation, state, or 
place. 



Q. 54. OF THE CHRISTIAN CHURCH. 



89 



good, to them that love God, to them who are the 
called according to his purpose,— moreover, whom he 
did predestinate, them he also called : and whom he 
called, them he also justified ; and whom he justified, 
them he also glorified. Rom. viii. 28, 30. 

Again : But ye believe not, because ye are not of 
my sheep, as I said unto you. My sheep hear my 
voice, and I know them, and they follow me : and I 
give unto them eternal life. John x. 26 — 28. 

Again : But ye are a chosen generation, a royal priest- 
hood, an holy nation, a peculiar people. 1 Pet. ii. 9. 

Q. How do you prove that the Catholic Church of Christ agrees 
in true faith? 

A. There is one body, and one Spirit, even as ye are 
called in one hope of your calling ; one Lord, one faith, 
one baptism ; one God and Father of all, who is above 
all, and through all, and in you all. Eph, iv. 4, 5, 6, 

Again : Till we all come in the unity of the faith, 
and of the knowledge of the Son of God. Eph. iv. 13. 

Q. Who gathers this Church? 

A. The Son of God. 

Q. How do you prove this? 

A. And he gave some, apostles ; and some, proph- 
ets ; and some, evangelists ; and some, pastors and 
teachers, for the perfecting of the saints, for the work 
of the ministry, for the edifying of the bodv* of Christ. 
Eph. iv. 11, 12. 

Q. By what does the Son of God gather his Church? 

A. By his Word and Spirit. 

Q. How do you prove this? 

A. I have therefore whereof I may glory through 
Jesus Christ, in those things which pertain to God. For 
I will not dare to speak of any of those things which 



* Which body is his Church. Eph. i. 22, 23. 



90 OF THE CHRISTIAN CHURCH. Q. 54. 



Christ hath wrought by me, to make the Gentiles obe- 
dient, by word and deed, through mighty signs and 
wonders, by the power of the Spirit of God ; so that from 
Jerusalem, and round about unto Illyricum, I have 
fully preached the Gospel of Christ. Rom. xv. 17 — 19. 

Q. When does he gather his Chnrch ? 

A. From the beginning to the end of the world. 

Q. How do you prove that the Son of God gathers his Church 
from the beginning of the world? 

A. Therefore also said the wisdom of God, I will 
send them prophets and apostles, and some of them 
they shall slay and persecute: that the blood of all the 
prophets, which was shed from the foundation of the 
world, may be required of this generation ; from the 
blood of Abel unto the blood of Zacharias, which per- 
ished between the altar and the temple. Luke xi. 49-51. 

We read also that Abel offered sacrifice. Gen. iv, 
4,5. 

Noah built an altar to the Lord. Gen. viii. 20. 
Abraham called upon the name of the Lord. Gen. 

xii. 8 ; Gen. xxvi. 25. 
In like manner Isaac and Jacob. Gen. xxxv. 1, 

2 ; and so of many more. 
See also the whole of the xii. chapter of Hebrews, 
which contains a long list of believing members of the 
Church from the beginning of the world. 

Q, How do you prove that the Son of God will gather his Church 
to the end of the world? 

A. Lo, I am with you alway, even unto the end of 
the world. Matt, xxviii. 20. 

Again : For as often as ye eat this bread, and drink 
this cup, ye do show the Lord's death till he come. 
1 Cor. xi. 26. 

Q. Does he only gather the Church and no moref 

A. No, he also defends and preserves it. 



Q. 55. OF THE COMMUNION OP SAINTS. 



91 



Q. How do you prove this? 

A. And I also say unto thee, That thou art Peter, 
and upon this rock I will build ray Church : and the 
gates of hell shall not prevail against it. Matt. xvi. 18. 

Q. What farther do yoa believe in this Article concerning the 
Church? 

4. That I am, and for ever shall remain, a living 
member thereof. 

Q. How do you prove that you are a living member of the Cath- 
olic Church of Christ? 

A. Now therefore ye are no more strangers and for- 
eigners, but fellow-citizens with the Saints, and of the 
household of God ; and are built upon the foundation 
of the apostles and prophets, Jesus Christ himself be- 
ing the chief corner-stone : in whom all the building 
fitly framed together groweth unto an holy temple in 
the Lord ; in whom ye also are builded together, for 
a habitation of God through the Spirit. Eph. ii. 19 — 
22 ; 2 Cor. xiii. 5. 

Q. How do you prove that you for ever shall remain a living 
member of the Church? 

A. Surely goodness and mercy shall follow me all 
the days of my life: and I will dwell in the house of 
the Lord for ever. Ps. xxiii. 6. 

Again : Who shall also confirm you unto the end, 
that ye may be blameless in the day of our Lord Je- 
sus Christ. God is faithful, by whom ye were called 
into the fellowship of his Son Jesus Christ our Lord. 
1 Cor. i. 8, 9. 



Ques. 55. What do you understand by the com- 
munion OF SAINTS f 

Ans. First, that all and every one who believes, 
being members of Christ, are in common partakers 



92 OF THE COMMUNION OF SAINTS. Q. 55. 

with him, and of all his riches and gifts: Secondly, 
that every one must know it to be his duty, readily 
and cheerfully to employ his gifts, for the advan- 
tage and salvation of other members. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question an 1 answer? 

A. The communion of Saints is a commuuion of ill 
believers : First * with Christ and ail his gifts : Sec- 
ondly,")" a communion of all Saints with each other. 

Q. How do yon prove that the eommnnion of Saints id a com- 
munion of all believers with Christ? 

A. And truly our fellowship is with the Father, and 
with his Son Jesus Christ. 1 John i. 3 ; 1 Cor. vi. 17. 

Q. How do yon prove that the eommnnion < f Saints is a com- 
munion of all believers with Christ's gifts? 

A. He that spared not his own Son, but delivered 
him up for us all, how shall he not with him also freely 
give us all things Rom. viii. 32 

Again : And of his fuluess have we all received, 
and grace for grace. John i. 16 

Q. How have believers communion with Christ? 

A. As members of his body. 

Q. How do yon prove this? 

A. For no man ever yet hated his own flesh ; but 
nourisheth and cherisheth it, even »s the Lorri the 
Church. For we are members of his body, of his flesh, 
and of his bones. Eph. v. 29. 30. 

Again : And not holding the Head, from which all 



* First. — What is here said of onr communion with Christ is for 
onr Comfort. 

f Secondly. — What is here paid of the communion of believeri 
with each other is for onr instruction, tnat we mav show bro v herly 
love towards each other. 



Q. 56. OF THE FORGIVENESS OF SINS. 93 



the body by joints and bands having nourishment min- 
istered, and knit together, increaseth with the increase 
of God. Col. ii. 19 ; 1 Cor. xii. 12. 

Q. In what consists the communion of Saints with each other? 

A. In this, that every one must know it to be his 
duty, readily and cheerfully to employ his gifts for the 
advantage and salvation of other members. 

Q. How do you prove tnis? 

A. But speaking the truth in love, may grow up 
into him in all things, which is the head ; even Christ ; 
from whom the whole body fitly joined together and 
compacted by that which every joint supplieth, accord- 
ing to the effectual working in the measure of every 
part, maketh increase of the body unto the edifying 
of itself in love. Eph. iv. 15 16. 

Again : As every man hath received the gift, even 
so minister the same one to another, as good stewards 
of the manifold grace of God. 1 Pet. iv. 10. 



Ques. 56. What be/ievest thou concerning the 

FORGIVENESS OF SINS f 

Ans. That God, for the sake of Christ's satis- 
faction, will no more remember my sins, neither 
my corrupt nature, against which L have to strug- 
gle all my life long; but will graciously impute to 
me the righteousness of Christ, that I may never 
be condemned before the tribunal of God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Concerning the forgiveness of sins, I believe 
that God will no more remember my sins, but that 
he imputes to me the righteousness of Christ. 



94 OF THE FORGIVENESS OF SINS Q. 56. 



Q. How do you prove that God will no move remember your 
sins? 

A. I will forgive their iniquity, and will remember 
their sin no more. Jer. xxxi. 34; Ps. ciii. 10—12. 

Q. How do you Drove that God imputes to you the righteousness 

of Christ? 

A % Being justified freely by his grace, through the 
redemption that is in Christ. Rom. iii. 24; 1 Cor. i. 
30. 

Q, Why will God no more remember your sins? 

A. For the sake of Christ's satisfaction. 

Q. How do you prove this? 

A. In whom we have redemption through his blood, 
the forgiveness of sins. Eph. 1. 7; 1 John ii. 2. 

Q. Which sins of yours will God no more remember? 

A. All my sins, neither my corrupt nature, against 
which I have to struggle all my life long. 

Q. How do you prove this ? 

A. Who forgiveth all thine iniquities ; who healeth 
all thy diseases. Ps. ciii. 3. 

Again: O wretched man that I am ! who shall de- 
liver me from the body of this death ? I thank God, 
through Jesus Christ our Lord. Rom. vii. 24, 25. 

Again : There is therefore now no condemnation to 
them which are in Christ Jesus, who walk not after the 
flesh, but after the Spirit. Rom. viii. 1. 

Q. What benefit have you from the forgiveness of sins? 

A. That I shall never be condemned before the tri- 
bunal of God. 

Q. How do you prove this? 

A. Verily, verily, I say unto you, He that heareth 
my word, and believeth on him that sent me, hath ever- 
lasting life, and shall not come into condemnation ; but 
is passed from death unto life. John v. 24 ; John iii. 18. 



Q. 57. THE KESURRECTION OF THE BODY. 95 



Again: Who shall lay anything to the charge of 
God's elect? It is God that justifieth. Who is he that 
condemneth ? It is Christ that died. Rom. viii. 33, 34. 

Twenty-Second Sabbath. 

Ques. 57. What comfort doth the resurrection 
OF the body afford thee f 

Ans. That not only my soul, after this life, 
shall be immediately taken up to Christ, its head ; 
but also, that this my body, being raised by the 
power of Christ, shall be re-united with my soul^ 
and made like unto the glorious body of Christ. 

explanation and proof. 

Q. What are the contents of this question and answer? 

A. The resurrection of the body comforts me in three 
ways ; first, that my body shall rise : secondly, that my 
body shall be reunited with the soul : thirdly, that it 
shall be glorified. 

Q, How do you prove that your body shall rise? 

A. And this is the Father's will which hath sent me, 
that of all which he hath given me, I should lose noth- 
ing, but should raise it up again at the last day. And 
this is the will of him that sent me, that every one 
which seeth the Son, and believeth on him, may have 
everlasting life ; and I will raise him up at the last 
day. John vi. 39, 40. 

Q. How do you prove that your soul shall again be re-united 
with the body? 

A. Thus saith the Lord God unto these bones, Be- 
hold I will cause breath to enter into you, and ye shall 



96 



THE RESURRECTION OF THE BODY. Q. 57. 



live : and I will lay sinews upon you, and will bring 
up flesh upon you, and cover you with skin, and put 
breath in you, and ye shall live ; and ye shall know 
that I am the Lord. Ezek. xxxvii. 5, 6. 

Q. How do yea prove that your body shall be glorified? 

A. Who shall change our vile body, that it may be 
fashioned like unto his glorious body, according to the 
working whereby he is able even to subdue all things 
unto himself. Phil. iii. 21. 

Again : It is sown in corruption, it is raised in in- 
corruption : it is sown in dishonor, it is raised in glory : 
it is sown in weakness, it is raised in power. 1 Cor. xv. 
42, 43. 

Q. Whither will yonr spirit go in death? 

A. It shall, after this life, be immediately taken up 
to Christ, its Head. 

Q. How do you prove that your soul, after this life, shall be taken 
to Christ, its Head? 

A. Then shall the dust return to the earth as it was : 
and the spirit shall return unto God who gave it. 
Eecl. xii. 7. 

Again : For I am in a strait betwixt two, having a 
desire to depart, and to be with Christ ; which is far 
better. Phil. i. 23. 

Q. How do you prove that your soul, after this life, shall imme- 
diately be taken op? 

A. And Jesus said unto him, Verily I say unto thee, 
to-day shalt thou be with me in paradise. Luke xxiii. 43. 

Again : Blessed are the dead which die in the Lord 
from henceforth. Rev. xiv. 13. 

Again : The beggar died, and was carried by the 
angels into Abraham's bosom. Luke xvi. 22. 

Q. What kind of body will rise? 

A. This, my body. 



Q. 58. OF THE LIFE EVERLASTING. 



97 



Q. How do you prove this ? 

A. For I know that my Redeemer liveth, and that 
he shall stand at the latter day upon the earth ; and 
though, after my skin, worms destroy this body, yet in 
my flesh shall I see God : whom I shall see for myself, 
and mine eyes shall behold, and not another. Job xix. 
25-27. 

.Again : For this corruptible must put on incorrup- 
tion, and this mortal must put on immortality. 1 Cor. 
xv. 53. 

Q. By what power shall your body be raised? 

A. By the power of Christ. 

Q. How do you prove this? 

A. The hour is coming, in the which all that are in 
the graves shall hear his voice, and shall come forth ; 
they that have done good, unto the resurrection oFlife : 
and they that have done evil, unto the resurrection of 
damnation. John v. 28, 29. 

Q. How will your body be glorified? 

A. It shall be made like unto the glorious body of 
Christ. 

Q. How do you prove this? 

A. Who shall change our vile body, that it may be 
fashioned like unto his glorious body. Phil. iii. 21. 

Again : It is sown in dishonor, it is raised in glory. 
1 Cor. xv. 43. 



Ques. 58. What comfort takest thou from the ar- 
ticle of LIFE EVERLASTING f 

Arts. That since I now feel in my heart the be- 
ginning of eternal joy, after this life I shall inherit 
perfect salvation : which eye hath not seen, nor 
ear heard, neither hath it entered into the heart of 
7 



98 OF THE LIFE EVERLASTING. Q. 58. 

man to conceive ; and that, to praise God therein 
forever. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Article of life everlasting gives me this com- 
fort, that after this life I shall enjoy perfect salvation. 

Q. How do you prove this? 

A. Then shall the king say unto them on his right 
hand, Come, ye blessed of my Father, inherit the king- 
dom prepared for you from the foundation of the world. 
— The righteous shall go into life eternal. Matt. xxv. 
34, 46. 

Again : But when that which is perfect is come, 
then that which is in part shall be done away. 1 Cor. 
xiii. 10. 

Q. By what means are you ass □ red of this comfort of perfect sal- 
vation ? 

A. Thus, that I now feel in my heart the beginning 
of eternal joy. 

Q. How do you prove this? 

A Blessed be the God and Father of our Lord Je- 
sus Christ, which, according to his abundant mercy, 
hath begotten us again unto a lively hope by the res- 
urrection of Jesus Christ from the dead, to an inheri- 
tance incorruptible, and undefined, and thatfadeth not 
. away, reserved in heaven for you, who are kept by the 
power of God through faith unto salvation, ready to 
be revealed in the last time. 1 Pet. i. 3 —5. 

Again : Whom having not seen, ye love ; in whom, 
though now ye see him not, yet believing:, ye rejoice 
with joy unspeakable, and full of glory. 2 Cor. v. 2, 3. 

Q. What kind of a perfect salvation will it be? 

A. ^uch as eye hath not seen, nor ear heard, nor 
the heart conceived. 



Q.59. 



OF JUSTIFICATION. 



99 



Q. How do you prove this? 

A. As it is written, eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the things 
which God hath prepared for them that love him. 1 
Cor. ii. 9, from Isa. lxiv. 4, 

Q. For what end ia this salvation given onto you? 

A. That I may praise God therein forever. 

Q. How do you prove this? 

A. And there shall be no more curse : but the throne 
of God and of the Lamb shall be in it ; and his ser- 
vants shall serve him. Rev. xxii. 3. 

Again : And a voice came out of the throne, saying, 
Praise our God, all ye his servants, and ye that fear 
him both small and great. Rev. xix. 5. 



Twenty-Third Sabbath. 

Ques. 59. But what doth it profit thee now that 
thou believest all this ?* 

Ans. That I am righteous in Christ before God, 
and an heir of eternal life. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Two kinds of benefit I receive in believing all * 
this. 

Q. What is the first benefit? 

A, That I am righteous in Christ before God. 

Q. How do you prove thi6 ? 

A. For I am not ashamed of the Gospel of Christ : 



* All this. — Namely, what has thus far b?en explained in the Ar- 
ticles of Faith, as containing the substance of the Gospel. 



100 OF JUSTIFICATION. Q 60. 



for it is the power of God unto salvation to every one 
that believeth : to the Jew first, and also to the Greek. 
For therein is the righteousness of God revealed from 
faith to faith : as it is written, The just shall live by 
faith. Rom. i. 16. 17. 

Q. What is the second benefit? 

A. That I am an heir of eternal life. 

Q. How do you prove this? 

A. Verily, verily, I say unto you, he that heareth 
my word, and believeth on him that sent me, hath 
everlasting life. John v. 24; also John iii. 36. 



Ques. 60. How art thou righteous before God? 

Arts. Only by a true faith in Jesus Christ ; so 
that though my conscience accuse me, that I have 
grossly transgressed all the commands of God, and 
kept none of them, and am still inclined to all 
evil ; notwithstanding God, without any merit of 
mine, but only of mere grace, grants and imputes 
to me the perfect satisfaction, righteousness, and 
holiness of Christ; even so, as if I never had had, 
nor committed any sin ; yea, as if I had fully ac- 
complished all that obedience which Christ hath 
accomplished for me ; inasmuch as I embrace such 
benefit with a believing heart. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qaestion and answer? 

A. I am righteous before God only by a true faith 
in Jesus Christ. 

Q. How do yoa prove this? 

A, Therefore we conclude, that a man is justified 
by faith without the deeds of the law. Rom. iii. 28. 



Q. 60. 



OF JUSTIFICATION. 



101 



Again : Knowing that a man is not justified by the 
works of the law, but by the faith of Jesus Christ, even 
we have believed in Jesus Christ, that we might be 
justified by the faith of Christ, and not by the works of 
the law : for by the works of the law shall no flesh be 
justified. Gal. ii. 16 ; Phil. iii. 9. 

Q, How can you be righteous before God, since you are only & 
poor sinner? 

A, Thus, that though my conscience accuse me that 
I have grossly transgressed all the commands of God, 
and kep f none of them, and am still inclined to all evil ;: 
notwithstanding God, without any merit of mine, but 
only of mere grace, grants and imputes to me the per- 
fect satisfaction, righteousness and holiness of Christ. 

Q. How do you prove that your conscience accnses you that you 
have grossly traDSgre^sed all the commands of God, and kept none 
of them, and are still inclined to all evil? 

A. For the law is spiritual : but I am carnal, sold 
under sin. Rom. vii. 14* 

Again : I find then a law, that when I would do 
good, evil is present with me. For I delight in the 
law of God, after the inward man : but I see another 
law in my members warring against the law of my 
mind, and bringing me into captivity to the law of sin 
which is in my members. Rom. vii. 21—23. 

Q, How do yon prove that God, without any merit of yonrs, but 
only of free grace, grants and imputes to vou the perfect satisfac- 
tion, righteousness and holiness of Christ? 

A. Being justified freely by his grace, through the 
redemption that is in Christ Jesus: whom God hath 
set forth to be a propitiation, through faith in his blood, 
to declare his righteousness for the remission of sins 
that are past, through the forbearance of God. Rom. 
iii. 24, 25. 

Again : Even as David also describeth the blessed- 
ness of the man unto whom God imputeth righteous- 



102 OF JUSTIFICATION. 



Q. 60. 



ness without works, saying, Blessed are they whosein- 
iquities are forgiven, and whose sins are covered. 
Blessed is the man to whom the Lord will not impute 
sin. Rom. iv. 6— 8. 

Again : Therefore, as by the offence of one judg- 
ment came upon all men to condemnation, even so by 
the righteousness of one, the free gift came upon all 
men unto justification of life. For as by one man's 
disobedience many were made sinners, so by the obe- 
dience of one shall many be made righteous* Rom. 
v. 18, 19; Tit. iii. 5; Eph. ii. 5. 

Q, How righteous will you then be regarded of God? 

A. Even so, as if I never had had, nor committed 
any sin : yea, as if I had fully accomplished all that 
obedience which Christ hath accomplished for me. 

Q. How do you prove this? 

A, Though your sins be as scarlet, they shall be 
white as snow ; though they be red like crimson, they 
shall be as wool. Isa. i. 18. 

Again : He will subdue our iniquities ; and thou wilt 
cast all our sins into the depths of the sea. Micah vii. 19. 

Again : He hath made him to be sin for us, wbo 
knew no sin ; that we might be made the righteous- 
ness of God in him. 2 Cor. v. 21. 

Q. On what condition is the perfect satisfaction of Christ granted 
to you? 

A. On this condition, that I embrace such benefit 
with a believing heart. 

Q. How do you prove this? 

A. With the heart man believeth unto righteous- 
ness. Rom. x. 10. 

Again : Now, it was not written for his (Abraham's) 
sake alone, that it was imputed to him ; but for us also, 
to whom it shall be imputed, if we believe on him that 
raised up Jesus our Lord from the dead. Rom. iv. 24. 



Q. 61. 



OF JUSTIFICATION. 



103 



Ques. 61. Why say est thou, that thou art right- 
eous by faith only ! 

Arts. Not that I am acceptable to God on ac- 
count of the worthiness of my faith ; but because 
only the satisfaction, righteousness, and holiness of 
Christ is my righteousness before God, and that I 
cannot receive and apply the same to myself in 
any other way than by faith only. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. I am righteous before God only by faith, be- 
cause it is the only means by which I receive and ap- 
ply the satisfaction of Christ. 

Q. How do yon prove this? 

. A. Even the righteousness of God, which is by faith 
of Jesus Christ unto all, and upon all them that be- 
lieve. Rom. iii. 22. 

Again : By faith Noah condemned the world, and 
became heir of the righteousness which is by faith. 
Heb. xi. 7. 

Again : Abraham believed God, and it was counted 
unto him for righteousness. Rom. iv. 3. 

Again : And be found in him, not having mine own 
righteousness, which is of the law, but that which is 
through the faith of Christ. Phil. iii. 9. 

Q. Are you more righteous before God on account of the worthi- 
ness of your faith? 

A. No : I am not acceptable to God on account of 
the worthiness of my faith. 

Q. How do you prove this? 

A. For by grace are ye saved, through faith ; and 
that not of yourselves : it is the gift of God : not of 
works, lest any man should boast. Eph. ii. 8, 9. 



104 OF JUSTIFICATION. 



Q. 62. 



Q. What theu is really yoar righteousn ss before God? • 

A. Only the satisfaction, righteousness, and holiness 
of Christ. 

Q. How do you prove this? 

A. Being justified freely by his grace, through the 
redemption that is in Christ Jesus: whom God haih 
set forth to be a propitiation, through faith in his 
blood, to declare his righteousness for the remission 
of sins that are past. R m. iii. 24, 25. 

Again : Therefore as by the offence of one (Adam) 
judgment came upon all men to condemn ition, even 
so by the righteousness of one the free gift came upon 
all men unto justification of life. For as by one man's 
disobedience many were made sinners, so by the obe- 
dience of one shall many be made righteous. Rom. 
v. 18, 19, and x. 4. 



Twenty-Fourth Sabbath. 

Ques. 62. But why cannot oar good works be the 
whole or part of our righteousness before God f 

Ans. Because that the righteousness, which can 
be approved of before the tribunal of God, must 
be absolutely perfect, and in all respects conform- 
able to the divine law : and also that our best works 
in this life are all imperfect and defiled with sin. 

EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. Our good works cannot be the whole or part of 
our righteousness before God, because they are im- 
perfect. 



.Q. 63. OF JUSTIFICATION. 105 



Q." How do yoa prove this? 

A. Not as though I had already attained, either 
were already perfect : but I follow after, if that I may 
apprehend that for which also I am apprehended of 
Christ Jesus. Brethren, I count not myself to have 
apprehended. Phil. iii. 12, 13. 

Again : Bufwe are all as an unclean thing, and all 
our righteousnesses are as filthy rags. Isa. lxiv. 6. 

Q. What kind of righteousness must that be, which will be ac- 
cepted before God ? 

A. It must be absolutely perfect, and in all respects 
conformable to the divine law. 

Q. How do you prove this? 

A. Thou shalt love the Lord thy God with all 
thine heart, and with all thy soul, and with all thy 
might. Deut. vi. 5. 

Again : Thou shalt love thy neighbor as thyself. 
Lev. xix. 18. 

Again : Cursed is every one that continueth not in 
all things which are written in the book of the law to- 
do them. Gal. iii. 10. 



Ques. 63. What! do not our good works merit 
which yet God will reward in this and a future life f * 

Ans. This reward is not of merit, but of grace* 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Although God will reward our good works in 
this and the future life, it does not follow that they 
merit any thing. 



* That God will reward good works in this and the future life 
may be seen : 1 Tim. iy. 8 ; Mark x. 29, 30. 



106 



OP JUSTIFICATION. 



Q. 64. 



Q, Why does it not follow? 

A. Because this reward is not of merit, but of grace. 

Q, How do you prove that this reward is not of merit? 

A. When ye shall have done all these things which 
are commanded you, say, We are unprofitable ser- 
vants ; we have done that which was our duty to do. 
Luke xvii. 10. 

Again: Who hath first given to him, and it shall' 
be recompensed unto him again 9 For of him, and 
through him, and to him are all things ; to whom be 
glory for ever. Amen. Rom. xi 35, 36. 

Q. How do you prove that this reward is of grace? 

A, Like as a father pitieth his children, so the Lord 
pitieth them that fear him. Ps. ciii. 13. 



Ques. 64. But doth not this doctrine make men 
careless and profane f 

Ans. By no means : for it is impossible thjat 
those who are implanted into Christ by a true faith, 
should not bring forth fruits of thankfulness. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. This doctrine of the justification of sinners by 
grace, through faith, without the merit of works, does 
not make men careless and profane. 

Q. How do you prove this? 

A. Do we then make void the law through faith ? 
God forbid : yea, we establish the law. Rom. iii. 31. 

Again : What shall we say then ? shall we continue 
in sin, that grace may abound ? God forbid : how 
shall we, that are dead to sin, live any longer therein ? 
Rom. vi. 1, 2. 



65. Or THE HOLY SACRAMENTS. 107 
Q. Why does this doctrine not make men careless and profane? 

A. Because it is impossible that those who are im- 
planted into Christ by a true faith, should not bring 
forth fruits *|of thankfulness. 

Q. How do yon prove this? 

A. Whosoever is born of God doth not commit sin ;* 
for his seed remaineth in him ; and he cannot sin,f 
because he is born of God. 1 John iii. 9 ; Matth. vii. 
18. 

Again : I am the vine, ye are the branches : he that 
abideth in me, and I in him, the same bringeth forth 
fruit. John xv. 5; Tit. iii. 8. 



OF THE HOLY SACRAMENTS. 
Twenty-Fifth Sabbath. 

Ques. 65. Since then we are made partakers of 
Christ, and all his benefits, by faith only, whence doth 
this faith proceed? 

Ans. From the Holy Ghost, who works faith in 
our hearts by the preaching of the Gospel, and con- 
firms it by the use of the sacraments. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Holy Ghost works faith in us and confirms it. 

Q, How do you prove this? 

A. We have the same spirit of faith, according as it 



* Does not permit sin to reign over him. 

f Cannot willingly and wantonly persevere in sin. 



108 OF THE HOLY SACRAMENTS. Q. 66. 



is written, I believed, and therefore have I spoken ; we 
also believe, and therefore speak. 2 Cor. iv. 13. 

Q. By what does the Holy Ghost work this faith? 

A. By th3 preaching the holy gospel. 

Q. How do you prore this? 

A. So then faith coraeth by hearing, and hearing by 
the word of God. Rom. x. 17. 

Q. By what does the Holy Ghost confirm this faith? 

A. By the use of the holy sacraments. 

Q. How do you prove this? 

A. And he received the sign of circumcision, a s^al 
of the righteousness of the faith which he had, yet be- 
ing uncircumcised. Rom. iv. 11. 

Again : And the eunuch said, See, here is water ; 
what doth hinder me to be baptized ? And Philip said, 
If thou believest with all thine heart, thou raayest. 
And he commanded the chariot to stand still : and 
they went down both into the water, both Philip and 
the eunuch ; and he baptized him. Acts viii. 36 — 
38. 



Ques. 66. What are the Sacraments? 

Arts. The Sacraments are holy visible signs and 
seals, appointed of God for this end, that by the 
use thereof, he may the more fully declare and seal 
to us the promise of the Gospel : namely, that he 
grants us freely the remission of sin and life eter- 
nal, for the sake of that one sacrifice of Christ, ac- 
complished on the cross. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The Sacraments are : First, signs : Secondly, 
seals of the promise of the gospel. 



Q, 66. OF SACRAMENTS IN GENERAL. 109 



Q. How do yoa prove this? 

A. And ye shall circumcise the flesh of your fore- 
skin : and it shall be a token of the covenant betwixt 
me and you. Gen. xvii. 11. 

Again : And he (Abraham) received the sign of 
circumcision, a seal of the righteousness of faith. 
Rom. v. 11. 

Again : And it shall be for a sign unto thee upon 
thine hand, and for a memorial between thine eyes. 
Ex. xiii. 9. 

Again ; Take, eat: this is my body, which is broken 
for you : this do in remembrance of me. After the 
same manner also he took the cup, when he had 
supped, saying, This cup is the New Testament in my 
blood ; this do ye, as oft as ye drink it, in remem- 
brance of me. 1 Cor. xi. 24, 25. 

Q, What kind of signs and seals are the Sacraments? 

A. Visible and holy. 

Q. How do you prove that the Sacraments are visible signs and 
seais? 

A. For he is not a Jew, which is one outwardly ; 
neither is that circumcision, which is outward in the 
flesh. Rom. ii. 28, 

Again : And the blood shall be to you for a token 
upon the houses where ye are ; and when I see the 
blood, I will pass over you, and the plague shall not 
be upon you to destroy you, when I smite the land of 
Egypt. Ex. xii. 13. 

Q, How do yoa prove that the Sacraments are holy signs and 
seals? 

A, But a stranger shall not eat thereof, because 
they are holy. Ex. xxix. 33. 

Q. By whom are the Sacraments instituted? 

A. By God. 



110 of Sacraments in general. Q. 66. 

Q. H/vv do you prove thief 

A And he gave him the covenant of circumcision, 
^ets vii. 8. 

Again : It is the sacrifice of the Lord's passover. 
Ex. xii. 27. 

Again : He that sent me to baptize with water. 
John i. 33. 

Again : When ye come together therefore into one 
place, this is not to eat the Lord's supper. 1 Cor.xi. 20. 

Q. For "what end doee God make us<5 of the Sacraments as eignst 

A. That he may the more fully declare to us the 
promise of the gospel. 

Q. How do yon prove that circumcision was a representation of 
the putting away of sin? 

A. My covenant shall be in your flesh for an ever- 
lasting covenant. Gen. xvh\ 13. 

Again : And the Lord thy God will circumcise thine 
heart, and the heart of thy seed, to love the Lord thy 
God with all thine heart, and with all thy soul, that 
thou raayest live. Deut. xxx. 6. 

Q, How do you prove that the paschal lamb, with its ceremonies, 
was a representation of Christ, the true Lamb- of God, and his sac- 
rifice on the Cross? 

A. And it shall be for a sign unto thee upon thine 
hand, and for a memorial between thine eyes. Ex. 
xiii. 9. 

Again : For even Christ our passover is sacrificed 
for us. 1 Cor. v. 7. 

Q, How do you prove that the washing in baptism is a represen- 
tation of the washing away of sin? 

A. And now why tarriest thou ? aris°, and be bap- 
tized, and wash away thy sios. Acts xxii. 16. 

Q, How do you prove that the broken bread is a representation 
of the crucified body of Christ? 



Q. 66. OF SACRAMENTS IN GENERAL. 



Ill 



A. The Lord Jesus, the same night in which he 
was betrayed, took bread: and when he had given 
thanks, he brake it, and said, Take, eat: that is my 
body, which is broken for you : this do in remem- 
branee of me. For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death till he 
come. 1 Cor. xi. 23, 24, 26. 

Q. How do you prove that the consecrated wine is a representa- 
tion of the blood of Christ? 

A. And he took the cup, and gave thanks, and gave 
it to them, saying, Drink ye all of it; for this is my 
blood of the new testament, which is shed for many 
for the remission of sins. Matt. xxvi. 27, 28. 

Again : This do"ye as oft as ye drink it, in remem- 
brance of me. For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death till he 
come. 1 Cor. xi. 25, 26. 

Q. For what end does God make use of the Sacraments as seals t 

A. That by the use of them he might seal to us the 
promise of the Gospel. 

Q. How do you prove this? 

A. And he received the sign of circumcision, a seal 
of the righteousness of faith. Rom. iv. 11. 

Again: This do in remembrance of me. 1 Cor. xi. 24. 

Q m What is the promise of the Gospel? 

A. That he will grant us freely the remission of 
sin and life eternal, for the sake of that one sacrifice 
of Christ, accomplished on the cross. 

Q. How do yon prove this? 

A. For this is my blood of the new testament, which 
is shed for many for the remission of sins. Matt* 
xxvi. 28. 



112 



SACRAMENTS IN GENERAL. Q. 67, 68. 



Ques. 67 . Are then both word and sacraments or- 
dained and appointed for this end, that they may di- 
rect our faith to the sacrifice of Jesus Christ on the 
cross, as the only ground for our salvation? 

Ans. Yes, indeed ; for the Holy Ghost teaches 
us in the gospel, and assures us by the sacraments, 
that the whole of our salvation depends upon that 
one sacrifice of Christ, which he offered for us on 
the cross. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Both word and sacraments direct our faith to 
the sacrifice of Christ offered for us on the cross, as 
the only ground of our salvation. 

Q. How do you prove this? 

A. The Holy Ghost teaches us in the gospel, and 
assures us by the holy sacraments, that the whole of 
our salvation depends upon that one sacrifice, which 
he offered for us on the cross. 

Q. How do you prove that the Holy Ghost teaches us in the gos- 
pel, that the whole of our salvation depends upon that one sacri- 
fice, which he offered for us on the cross? 

A. We preach Christ crucified. 1 Cor. i. 23. 
Again : For other foundation can no man lay than 
that is laid, which is Jesus Christ. 1 Cor. Hi. 11. 

Q. How do you prove that the Holy Ghost assures us by the holy 
sacraments, that the whole of our salvation depends upon that one 
sacrifice of Christ, which he offered for ns on the cross? 

A. For this is my blood of the new testament, which 
is shed for many for the remission of sins. Matth. 
xxvi. 28 ; Rom. vi. 3. 



Ques. 68. How many sacraments has Christ in- 
stituted in the new covenant or testament ? 



Q 69 



OF HOLY BAPTISM. 



113 



Ans. t Two: Holy Baptism, and the Holy Sup- 
per. 

EXPLANATION AND PROOF. 
Q, What are the contents of this qaestion and answer? 

A. Christ, in the new testament, has instituted two 
- sacraments : First, Holy Baptism ; Secondly, the Holy 
Supper. 

Q. How do you prove that Christ instituted H>ly Baptism? 

A. Go ye therefore and teach all nations, baptizing 
them in the name of the Father, and of the Son, and 
of the Holy Ghost. Matt, xxviii. 19. 

Q. How do yon prove tha Christ instituted the Holy Snpper? 

A. For I have received of the Lord, that whLh also 
I delivered unto you, That the Lord Jesus, the same 
night in which he was betrayed, took bread : and when 
he had given thanks, he brake it, and said, Take, eat: 
this is ray body, which is broken for you : this do in 
remembrance of me. 

After the same manner also he took the cup, when 
he had supped, saying, This cup is the new testament 
in my blood : this do ye, as oft as ye drink it, in re- 
membrance of me. 1 (Jor. xi. 23-26. 



OF HOLY BAPTISM. 

Twenty-Sixth Sabbath. 

Qaes. 69. How art thou reminded and assured 
by holy baptism, that the one sacrifice upon the cross 
is of real advantage to thee f 

Ans. Thus, that Christ appointed this external 
washing with water, adding thereunto this promise 
8 



114 



OF HOLY BAPTISM. 



Q. 70. 



that 1 am as certainly washed, by his blood and 
Spirit, from all the pollution of my soul, that is, 
from all ray sins, as I am washed externally with 
water, by which the filthiness of the body is com- 
monly washed away. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The external washing of the body in baptism re- 
minds me as a sign, and assures me a seal, of the in- 
word washing of the soul : by virtue of Christ's com- 
mand and promise. 

Q, How by virtue of his command? 

A. Thus, that Christ appointed this external washing. 

Q, How do yon prove thia? 

A. Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and 
of th* Holy Ghost. Matt, xxviii. 1 9 ; Mark xvi. 15, 16. 

Q. How bv virtue of the prom's? of Christ? 

A. Thus, that he has added thereunto this promise, 
that I am as certainly washed, by his blood and Spirit, 
from all the pollution of my soul, that is, from all my 
sins, as I am washed externally with water, by which 
the filthiness of the body is commonly washed away, 

Q. How do yon prove this? 

A. According to his mercy he saved us, by the wash- 
ing of regeneration, and the renewing of the Holy 
Ghost. Tit. iii. 5. 

Again : Arise, and be baptized, and wash away thy 
sins, calling on the name of the Lord. Acts xxii. 16. 

Qaes 70. What is it to be washed with the blood 
and Spirit of Christ f 

Ans. It is to receive of God remission of sins, 



Q. 71. 



OF HOLY BAPTISM. 



115 



• freely, for the sake of Christ's blood, which he shed 
for us iu his sacrifice upon the cross; and also, to 
be renewed by the Holy Ghost, and sanctified to 
be members of Christ, that so we may more and 
more die unto sin and lead holy and unblamable 
lives. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qaestion and answer? 

A, To be washed with the blood of Christ, is, for 
the sake of his shed blood, to have forgiveness of sins : 
to be washed with the Spirit of Chiist, is to be re- 
newed by the Holy Ghost. 

Q. How do yon prove this? 

A. But ye are washed, but ye are sanctified, but ye 
are justified in the name of the Lord Jesus, and by 
the Spirit of our God- 1 Cor. vi. 11. 

Q, To what end are we renewed? 

A. To this end, that : First, we may more and 
more die unto sin ; Secondly, that we may lead holy 
and unblamable lives. 

Q, How do vou prove this? 

A. Put off concerning the former conversation the 
old man, which is corrupt according to the deceitful 
lusts ; and be renewed in the spirit of your mind ; and 
that ve put on the new man, which after God is cre- 
ated in righteousness and true holiness. Eph. iv. 22 
— 24; Rom. vi. 4. 



Ques. 71. Where has Christ promised us y that he 
will as certainly wash m by his blood and spirit, as 
we are washed with the water of baptism f 

Ans. In the institution of baptism, which is thus 
expressed : Go ye therefore and teach all nations, 



116 



OF HOLY BAPTISM. 



Q.71. 



baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost. 

He that believeth and is baptized shall be saved ; 
but he that believeth not, shall be damned. 

This promise is also repeated, where the Scrip- 
ture calls baptism, the washing of regeneration, 
and the washing away of sins. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. That we are as certainly washed by t^e blood 
and Spirit of Christ, as we are washed with the water 
of baptism, is here proved : First, from the words of 
Christ in the institution ; Secondly, from the promises 
joined to it, and several times repeated in Scripture. 

Q. What are the words in the institution of baptism? 

A. Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and 
of the Holy Ghost. Matt, xxviii. 19. 

Q. What is the promise ioined with it? 

A. He that believeth and is baptized, shall be saved ; 
but he that believeth not, shall be damned. Mark 
xvi. 16. 

Q. Where is this promise repeated? 

A. Where the Scripture calls baptism, the washing 
of regeneration, and the washing away of sins. 

Q. How do you nrove that the scripture calls baptism the wash- 
ing of regeneration? 

A. According to his mercy he saved us, by the 
washing of regeneration, and renewing of the Holy 
Ghost. Tit. iii. 5. 

Q. How do you prove that the scripture calls baptism the wash- 
ing away of siab? 

A. Arise, and be Baptized, and wash away thy sins, 
calling on the name of the Lord. Acts xxii 16. 



Q. 72. 



OF HOLY BAPTISM. 



117 



Twenty-Seventh Sabbath. 

Ques. 72. Is then the external baptism with water y 
the washing away of sin itself? 

Ans. Not at all : for the blood of Jesus Christ 
only, and the Holy Ghost, cleanse us from all sin. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. External baptism cannot wash away sin. 

Q. How do von prove this? 

A. The like figure whereunto, even baptism, doth 
also now save us (not the putting away of the filth of 
the flesh, but the answer of a good conscience towards 
God), by the resurrection of Jesus Christ. 1 Pet. iii. 
21. 

Q. Why cannot ihe external water of \ aptism wash away sin? 

A. Because the blood of Jesus Christ alone, and 
the Holy Ghost, cleanse us from all sin. 

Q. How do you prove thi^? 

A. And forthwith came thereout blood and water. 
John xix. 34. 

Again : This is he that came by water and blood, 
even Jesus Christ ; not by water only, but by water 
and blo)d. I John v. 6. 

Again : The blood of Jesus Christ his Son cleanseth 
us from all sin. 1 John i. 7. 

Again : But ye are washed, but ye are sanctified, 
but ye are justified in the name of the Lord Jesus, 
and by the Spirit of our God. 1 Cor. vi. 11. 



118 



OF HOLY BAPTISM. 



Q. 73. 



'Ques. 73. Why then doth the Holy Ghost call 
Baptism the washing of regeneration, and the wash- 
ing away of sins ? 

Ans. God speaks thus not without great cause, 
to wit: not only thereby to teach us, that as the 
filth of the body is purged away by water, so our 
sins are removed by the blood and Spirit of Jesus 
Christ: but especially, that by this divine pledge 
and sign he may assure us, that we are spiritually 
cleansed from our sins, as really as we are exter- 
nally washed with water. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Baptism is called the washing away of sins for 
two reasons: First, on account of the apr comparison 
which may be made of the water of Baptism with the 
blood and Spirit of Christ ; Secondly, on account of 
the assurance it gives us that we are cleansed from 
ein. 

Q. What similarity has the water of Baptism with the blood and 
Spirit of Christ? 

A. This, that just as the filth of the body is purged 
away by water, so our sins are removed by the blood 
and Spirit of Christ. 

Q. How do you prove that the filth of the body is removed by 
water? 

A. Neither wast thou washed in water to supple 
thee. Ezek. xvi. 4. 

Q. How do yon prove that our sins are removed by the blood of 
Christ? 

A. Unto him that loved us, and washed us from 
our sins in his own blood. Rev. i. 5. 

Q. How do you prove that our sins are removed by the Spirit of 
Christ? 



Q. 74, 



OF HOLY BAPTISM. 



119 



A. When the Lord shall have washed away the filth 
of the daughters of Ziun, and shall have purged the 
blood of Jerusalem from the midst thereof by the spirit 
of judgment, and by the spirit of burning. Isa. iv. 4. 

Q. How are we assured that we are cleansed from sin, through 
Baptism? 

A. Thus, that w* are spiritually cleansed from our 
sins, as really as we are externally washed with water. 

Q. How do you prove this? 

A. Be baptized every one of you in the name of Je- 
sus Christ for the remission of s.ns. Acts ii. 38. 

Again : For as many of you as have been baptized 
into Christ, have put on Christ. Gal. iii. 27. 



Ques. 74 # Are infants also to be baptized? 

Ans. Yes: for since they, as well as the adult, 
are included in the Covenant and Church of God; 
and since redemption from sin by the blood of 
Christ and the Holy Ghost, the Author of faith, 
is promised to them no less than to the adult ; they 
must therefore, by baptism, as a sign of the cove- 
nant, be also added* into the Christian Church; 
and be distinguished from the children of infidels, 
as was done in the Old Covenant or Testament by 
circumcision, instead of which baptism was insti- 
tuted in the New Covenant. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The infants of Christians are to be baptized : and 
this, for three reasons. 



* Th*» original word is einverleibt, and should be translated in- 
corporated. 



120 



OF HOLY BAPTISM. 



Q 74. 



Q. What is the first reason? 

A. Because they, as well as adults, First, belong to 
the Covenant: f^econd, to the Church of God. 

Q. How yon prove that the infants of Christians, as well as the 
adu.ts, belong to the Covnanr of God? 

-4. I will establish my Covenant between me and 
thee, and thy seed after thee, in their generations, for 
an everlasting Covenant, to be a God unto thee, aud 
to thy seed* after thee Gen xvii. 7. 

Again : Else were your children unclean ; but now 
are they holy. 1 Cor. vii. 14. 

Q. How do you rrove that the young chi dren of Christians, as 
well as the adults, belong to thn Chnrch of Go *? 

A. Suffer the little children to come unto me, and 
forbid them not ; for of such is the kingdom of God. 
Verily, I say unto you, v\ hosoever shall not receive 
the kingdom of God as a little child, he shall not en- 
ter therein. And he took t hem up in his arms, put his 
hands upon them and blessed them. Mark x. 14 -16. 

Q. What is the second reason? 

A. Because : First, redemption from sin by the 
blood of Christ : Secondly, the Holy Ghost, which 
works faith, is promised to them no less than to the 
adults. 

Q. How do you prove this? 

A. Repent and be baptized every one of you in the 
name of Jesus C hrist, for the remission of sins, and ye 
shall receive th° gift of the Holy Ghost. For the pro- 
mise is unto )ou, and to your children, and to all that 
are afar off, even as many as the Lord our God shall 
call. Acts ii. 38, 39. 



* The seed of Abraham are not only those who are lorn from 
him aftt-r the flesh ; but also those who are of Abraham's faith. 
Horn . ir. 16. 



Q. 75. 



OF THE LORD'S SUPPER. 



121 



Q. Why oaght infants of Christ inns to be baptized because they 
belong to the Covenant and Church of God? 

A. Because they must therefore, by baptism, as a 
sign of the Covenant be also incorporated into the 
Christian Church, and be distinguished from the chil- 
dren of infidels, as was done in the Old Testament by 
circumcision* 

Q. How do yon prove this? 

A. And he that is eight days old shall be circum- 
cised among you, and every man-child in your gener- 
ations. Gen. xvii. 12. 

Again : And ye shall circumcise the flesh of your 
foreskins ; and it shall be a token of the Covenant 
betwixt me and you. Gen. xvii. 11. 

Q. What is the third reason? 

A. Because baptism was instituted in the New 
Testament in the place of circumcision. 

Q. How do you prove t jie? 

A. In whom also ye are circumcised with the cir- 
cumcision made without hands, in putting off the body 
of the sins of the flesh by the circumcision of Christ: 
buri<-d with him in baptism, wherein also ye are risen 
with him through the faith of the operation of God. 
Col. ii. 11, 12. 



OF THE LORD'S SUPPER. 

Twenty-Eighth Sabbath. 

Que s. 7 5 . How art thou admonished and assured 
in the Lord's Supper, that thou art a partaker of that 
one sacrifice of Christ, accomplished on the cross, and 
of all his benefits? 



122 



OF THE LORD'S SUPPER. 



Q. 75. 



Am. Thus, that Christ has commanded me, and 
all believers, to eat of this broken bread, and to 
drink of this cup, in remembrance of him ; adding 
these promised: First, that his body was offered 
and broken on the cross for me, and his blood 
shed for me, as certainly as I see with my eyes 
the bread of the Lord broken for me, and the cup 
communicated to me: And further, that he feeds 
and nourishes my soul to everlasting life, with his 
crucified body and shed blood, as assuredly as I 
receive from the hands of the minister, and taste 
with my mouth the bread and cup of the Lord, as 
certain signs of the body and blood of Christ. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The outw ard partaking of bread and wine in the 
Lord's Supper, admonishes me as a sign, and assures 
me as a seal, of the spiritual partaking of the body 
and blood of Christ and of his benefits : by virtue of 
his command and promise. 

Q. How by virtue of h's command? 

A. Thus, that Christ has commanded me, and all 
believers, to eat of this broken bread, and to drink of 
this cup, in remembrance of him. 

Q, How do you prove this? 

A. The Lord Jesus, the same night in which he was 
betrayed, took bread ; and when he had given thanks, 
he brake it and said, Take, eat : this is ray body, which 
is broken for you : this do in remembrance of me. 1 
Cor. xi. 23, 24. 

Again : After the same manner also he took the cup, 
when he had supped, saying, This cup is the new tes- 



Q. 75. OF the lord's supper. 



123 



tament in ray blood : this do ye, as oft as ye drink it, 
in remembrance of me. 1 Cor. xi. 25. 

Q. How by virtue of his promise? 

A. First, that his body was offered and broken on 
the cross, for me, and his blood shed for me as certainly 
as I see with my eyes the bread of the Lord broken 
for me, and the cup communicated to me; secondly, 
that he himself feeds and nourishes my soul to ever- 
lasting life, with his crucified body and shed blood, as 
assuredly, as I receive from the hands of the minister, 
and taste with my mouth the bread and cup of the 
Lord, as certain signs of the body and blood of Christ. 

Q. How do you prove that the body of Christ was offered and 
broken on the cross for you, and his blood shed for you, as cer- 
tainly as you see with your ^yes th^ br>ad of the Lord broken for 
you, an i the cup communicated to you? 

A. The Lord Jesus, the same night in which he was 
betrayed, took bread : and when he had given thanks, 
he brake it, and said, Take, eat: this is my body, 
which is broken for you. 1 Cor. xi. 23, 24. 

Again : This cup is the new testament in my bloocL 
1 Cor. xi. 25. 

Q. How do you prove that Christ himself f^eds and nourishes 
your soul to everlasting life, with his crucified body an 1 shed blood, 
as 88sq redly, as you receive from the hands of the minister, and 
taste with your mouth, the bread and cup of the Lord, as certain 
signs of the body and blood of Christ? 

A. He took bread - and said, Take, eat : this is my 
body. 1 Cor. xi. 23, 24. 

Again : The cup is the new testament in my blood. 
1 Cor. xi. 25. 

Again : The cup of blessing which we bless, is it not 
the communion of the bio )d of Christ? The bread 
which we break, is it not the communion of the body 
of Christ? 1 Cor. x. 16. 



124 OF the lord's SUPPER. Q. 76. 

Que8. 76. What is it then to eat the crucified 
body and drink the shed blood of Christ? 

Ans. It is not only to embrace with a believing 
heart all the sufferings and death of Christ, and 
thereby to obtain the pardon of sin and life eter- 
nal ; but also, besides that, to become more and 
more united to his sacred body by the Holy Ghost, 
who dwells both in Christ and in us; so that we, 
although Christ is in heaven, and we on earth, are 
notwithstanding, flesh of his flesh, and bone of bis 
bone; and that we live, and are governed for ever 
by one Spirit, as members of the same body are by 
one soul. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qnestion and answer? 

A. To eat the crucified body and to drink the shed 
blood of Christ is, First, to believe in Christ ; sec- 
ondly, in believing to be united to him. 

Q. How do yon Drove that to eat the crneifie 1 body and to drink 
the shed blood of Christ is to believe io him? 

A. This is the bread which cometh down from heaven, 
that a man may eat thereof, and not die. - He that 
cometh to me shall npver hunger; and he that be- 
lieveth on me shall never thirst. - Whoso eateth my 
flesh, and drinketh my blood, hath eternal life: He 
that believeth on me hath everlasting life. John vi. 
50, 35, 54, 47. 

Q. How do yon prove that to eat the crucified body and to drink 
the shed blood of Cnrist is to be united to hiun bv a true faith? 

A. He that eateth my flesh, and drinketh my 
blood, dwelleth in me, and I in him. John vi 56. 

Q. How do we eat the crucified body of Christ by faith? 

A. In this, that we embrace, with a believing heart, 



Q. 76. OF the lord's supper. 



125 



all the sufferings and death of Christ, and thereby ob- 
tain the pardon of sin and life eternal. John vL 50, 
35, 54, 47. 

Q. B / what are we united to Christ? 

A. By the Holy Ghost, who dwells at the same 
time both in Christ and in us. 

Q. How do you prove this? 

A. It is the Spirit that quickeneth ; the flesh profit- 
eth nothing. 1 John vi. 63. 

Again : For by one Spirit are we all baptized into 
one body. 1 Cor. xii. 13. 

Q. How are we by faith united to Christ? 

A. So that we, though Christ is in heaven, and we 
on earth, are, notwithstanding, flesh of his flesh, and 
bone of his bone ; and that we live and are governed 
for ever by one Spirit, as members of the same body 
are by one soul. 

Q. How do you prove that, although Christ is in heaven, and we 
on earth, we are notwithstanding flesh of his flesh, and bone of his 
bone? 

A. For we are members of his body, of his flesh, 
and of his bones. Eph. v. 30. 

Q. How do you prove, that we live and are governed for ever by 
one Spirit, as memi eiB o; the sann body are by one soul? 

A. He that eateth me, even he shall live by me. 
— He that eateth of this bread, shall live for ever. 
John vi. 57, 58. 

Again: Now if any man have not the Spirit of 
Christ, he is none of his. And if Christ be in you, 
the body is dead because of sin ; but the Spirit is life 
because of righteousness. But if the Spirit of him that 
raised up Jesus from the dead dwell in you, he that 
raised up Christ from the dead shall also quicken 
your mortal bodies by his Spirit that dweileth in 
you. Rom. viii. 9 11. 



126 



OF THE LORD'S SUPPER. Q, 77. 



Qups. 77. Where has Christ promised, that he 
will as certainly feed and nourish believers with his 
body and, blood, as they eat of this broken bread, and 
drink of this cup? 

Ans. In the institution of the Sapper, which is 
thus expressed : The Lord Jesus, in the same night 
in which he was betrayel, took bread, and when 
he had given thanks, he brake it, and said, Take, 
eat : this is my body, which is broken for you : this 
do in remembrance of me. 

After the same manner also he took the cup 
when he had supped, saying, This cup is the New 
Testament in my blood; this do ye as often as ye 
drink it, in remembrance of me. 

For an often as ye eat this bread, and drink this 
cup, ye do show the Lord's death until he come. 

This promise is repeated by the holy Apostle 
Paul, where he says: The cup of blessing which 
we bless, is it not the communion of the blood of 
Christ? the bread which we break, is it not the 
communion of the body of Christ? for we, being 
many, are one bread and one body, because we 
are all partakers of that one bread. 

EXPLANATION AND PROOF. 
Q. Whit are the contents of- this question and answer? 

A. That we as certainly eat the crucified body as we 
do the broken bread : that we as certainly drink 
his shed blood as we do the blessed cup, is here proved 
from the words of institution, and from the promise 
here repeated by Paul. 

Q. What are the words of Christ in the institution? 

A. The Lord Jesus, the same night in which he was 



Q. 78. OF the lord's supper. 



127 



betrayed, took bread : and when he had given thanks, 
he brake it and said, Take, eat : this is my body which 
is broken for you : this do in remembrance of me. 

After the same manner also he took the f cup, when 
he had supped, saying, This cup is the New Testament 
in my blood ; this do ye, as oft as ye drink it, in remem- 
brance of me. 1 Cor. xi. 23 —25. 

Q. What is the promise repeated by Pan! ? 

A Th ; cup of bussing which we bless, is it not the 
communion of the blood of Christ? The bread which 
we break, is it not the communion of the body of Christ? 
For we, being many, are one bread and one body : for 
we are all partakers of that one bread. 1 Cor.x. 16,17. 



Twenty-Ninth Sabbath. 

Ques. 78. Do then the bread and wine become 
the very body and blood of Christ f 

Am. Not at all; but, as the water in baptism 
is not changed into the blood of Christ, neither is 
the washing away of sin itself, being only the sign 
and confirmation thereof appointed of God: so 
the bread of the Lord's Supper is not changed 
into the very body of Christ, though, agreeably to 
the nature and properties of Sacraments, it is called 
the body of Christ Jesus. 

EXPLANATION AND PROOF. 
Q. Wh^t are Ue contents of this question and answer? 

A The bread and the wine, in the Lord's Supper, 
are not changed into the very body and blood of Christ. 

Q. How do yon prove this? 

A. As the water in baptism is not changed into the 



128 OF the lord's SUPPER. Q, 79. 



blood of Christ, neither is the washing away of sin it- 
self, being only the sign and confirmation thereof ap- 
pointed of God : so the bread of the Lord's Supper is 
not changed into the very body of Christ. 

Q. How do yon prove that the water in b ptism is not changed 
into the t>lood of Christ, nnd is not the washing away of sin itself. 

A. The like figure wher^unto, even baptism, doth 
now save us, (not the putting away of the filth of the 
flesh, but the auswer of a good conscience tnward God,) 
by the resurrection of Jesus Christ. 1 Pet. iii. 21. 

Q, In what sense then is the bre^.d called the body of Christ? 

A. Agreeably to the nature and properties of Sac- 
raments. 

Q. How do you prove this? 

A. This is my covenant, which ye shall keep, between 
me and you, and thy seed after thee ; every man child 
among you shall be csrcumcised. Gen. xvii. 10. 

Again : And ye shall eat in haste; it is the Lord's 
passover. Ex. xii. 11. 

Again : Arise, and be baptized, and wash away thy 
sins. Acts xxii. 16. 



Ques. 79. Why then doth Christ calf the bread 
his body, and the cup his blood, or the new covenant 
in his blood : and Paul, the communion of the body 
and blood of Christ f 

Ans. Christ speaks thus not without great rea- 
sons: namely, not only thereby to teach us, that 
as bread and wine support this temporal life, so his 
crucified body and shed blood are the true meat 
and drink whereby our souls are fed to eternal 
life; but especially by these visible signs and 
pledges to assure us, that we are as really partak- 



Q. 79. OF the lord's supper. 



129 



ers of his true body and blood, by the operation of 
the Holy Ghost, as we receive by the mouth of our 
bodies these holy signs in remembrance of him : and 
that all his sufferings and obedience are as certain- 
ly ours, as if we had in our own persons suffered 
and made satisfaction for our sins to God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The bread in the Lord's Supper is called the 
borly, and the cup or the wine in it, the blood of 
Christ, for two reasons : .First, on account of the com- 
parison between bread and his body ; secondly, on 
account of the assurance which is thereby given us, 
that we spiritually receive his body and blood. 

Q. What comparison is to be made between the bread and body, 
between the wine and blood of Christ? 

A. As bread and wine support this temporal life, so 
his crucified body and shed blood are the true meat 
and drink whereby our souls are fed to eternal life. 

Q. How do you prove that bread and wine support this temporal 
life? 

A. He causeth the grass to grow for the cattle, and 
herb for the service of man : that he may bring forth 
food out of the earth: and wine that maketh glad 
the heart of man, and oil to make his face to shine, 
and bread which strengtheneth the heart of man. Ps. 
civ. 14, 15. 

Q, How do you prove that the crucified body and shed blood of 
Christ are the true meat and drink of oar soul unto eternal life? 

A. For my flesh is meat indeed, and my blood is 
drink indeed. Your fathers did eat manna in the 
wilderness and are dead. If any man eat of this 
bread, he shall live forever. John vi. 55, 49, 51. 
9 



130 



OF THE LORD'S SUPPER. Q. 80. 



Q. How are we assured of the spiritual reception of the body 
and blood of Christ, by the reception of blood and wine? 

A. Thus, that we are as really partakers of his 
true body and blood, by the operation of the Holy 
Ghost, as we receive by the mouth of our bodies these 
holy signs in remembrance of him ; and that all his 
sufferings and obedience are as certainly, ours, as if 
we had in our own persons suffered and made satis- 
faction for our sins to God. 

Q, How do you prove that we are as really partakers of his true 
body and blood, by the operation of the Holy Ghost, as we receive 
by the month ©f our bodies these holy signs in remembrance of 
him ? 

A. He took bread, and said —Take, eat : this is my 
body. 1 Cor. xi. 24, 25. 

Again : This cup is the new testament in my blood. 
1 Cor. xi. 25. 

Again : The cup of blessing which we bless, is it 
not the communion of the blood of Christ? The 
bread which we break, is it not the communion of the 
body of Christ? 1 Cor. x. 16. 

Q, How do you prove that all the sufferings and obedience of 
Christ are as certainly ours, as if we had in our own persons suf- 
fered and made satisfaction for our sins to God? 

A. For as often as ye eat this bread, and drink this 
cup, ve do show the Lord's death till he come. 1 Cor. 
xi. 26. 



Thirtieth Sabbath. 

Ques. 80. What difference is there between the 
Lord's Supper and the Popish Mass ? 

Arts. The Lord's Supper testifies to us, that we 



Q. 80. OF THE LORD'S SUPPER. 



131 



have a full pardon of all siu by the only sacrifice 
of Jesus Christ, which he himself has once accom- 
plished on the cross: and that we, by the Holy 
Ghost, are ingrafted into Christ, who according to 
his human nature, is now not on earth but in hea- 
ven, at the "right hand of God, his Father, and will 
there be worshipped by us. — But the Mass teaches: 
that the living and the dead have not the pardon 
of sins through the sufferings of Christ, unless 
Christ is also daily offered for them, by the priests ; 
and further, that Christ is bodily under the form 
of bread and wine, and therefore is to be wor- 
shipped in them : so that the Mass at bottom is 
nothing else than a denial of the one sacrifice and 
sufferings of Jesus Christ, and an accursed idola- 
try. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The difference between the Lord's Supper and 
the Popish Mass consists in three points: The first, 
relates to the sacrifice for sin ; the second, to our 
union with Christ ; the third, to the worshipping of 
Christ. 

Q, What does the Lord's Sapper testify concerning the sacrifice 
for sin? 

A. That we have a full pardon of all sin by the 
only sacrifice of Jesus Christ, which he himself accom- 
plished on the cross. 

Q, How do yon prove that we have a fall pardon of all oar sins, 
by the only sacrifice of Jesas Cnrist? 

A.- And he took the bread, and gave thanks, and 
brake, and gave unto thera, saying, This is my body 
which is given for you : this do in remembrance of 
me. Likewise also he took the cup after supper, say- 



132 



OF THE LORD'S SUPPER. Q. 80, 



ing, This cup is the new testament in my blood, 
which is shed for you. Luke xxii. 19, 20. 

Q. How do you prove that Christ himself once accomplished this 
sacrifice? 

A. Nor yet that he should offer himself often, as the 
high priest entereth into the holy place every year 
with the blood of others ; for then must he often have 
suffered since the foundation of the world : but now 
once in the end of the world hath he appeared to put 
away sin, by the sacrifice of himself. And as it is 
appointed unto men once to die, but after this the 
judgment: so Christ was once offered to bear the sins 
of many : and unto them that look for him shall he 
appear the second time without sin unto salvation. 
Heb. ix. 25-28. 

Q. How do you prove that Christ accomplished this sacrifice on 
the cross? 

A. For even Christ our passover is sacrificed for 
us. 1 Cor. v. 7. 

Again: For by one offering he hath perfected for- 
ever them that are sanctified. Heb. x. 14. 

Again: When Jesus therefore had received the 
vinegar, he said, It is finished : and bowed his head, 
and gave up the ghost. John xix. 30. 

Q. What does the Lord's Sapper testify concerning oar anion 
with Christ? 

A. That we, by the Holy Ghost, are ingrafted into 
Christ, who, according to his true body, is now in 
heaven, at the right hand of God, his Father. 

Q. How do yoa prove that we, by the Holy Ghost, are ingrafted 
into Christ? v 

A. It is the Spirit that quickeneth ; the flesh pro- 
fiteth nothing. John vi. 63. 

Again : But he that is joined unto the Lord is one 
spirit. 1 Cor. vi. 17. 



Q. 80. OF THE LORD'S SUPPER. 



133 



Again : For by one Spirit are we all baptized into 
one body. 1 Cor. xii. 13. 

Q. How do you proyethat Christ, according to his homan nature, 
is now in heaven at the right hand of God, his Father? 

A. If ye then be risen with Christ, seek those things 
which are above, where Christ sitteth at the right 
hand of God. Col. iii. 1. 

Again : When he had by himself purged our sins, 
sat down on the right hand of the Majesty on high. 
Heb. i. 3. 

Again : Whom the heaven must receive, until the 
times of restitution of all things, which God hath 
spoken by the mouth of all his holy prophets, since the 
world began. Acts iii. 21. 

Again : We have such an high priest, who is set 
on the right hand of the throne of the Majesty in the 
heavens. -For if he were on earth, he should not be a 
priest. Heb. viii. 1, 4. 

Q. What does the Lord's Supper testify concerning the worship- 
ping of Christ ? 

A. That Christ in heaven will be worshipped by us. 

Q. How do you prove this f 

A. Stephen said -Behold, I see the heavens opened, 
and the Son of man standing on the right hand of 
God. Then they cried with a loud voice, and stopped 
their ears, and ran upon him with ^ne accord, and 
cast him out of the city, — and stoned Stephen, calling 
upon God, and saying, Lord Jesus, receive my spirit. 
Acts vii. 56-59. 

Q. What, on the contrary, does the Ma68 teach concerning the 
sacrifice for sin? 

A, That the living and the dead have not the par- 
don of sins through the suffering of Christ, unless 
Christ is daily offered for them by the priests. 



134 



OF THE LORD'S SUPPER. 



Q. 81. 



Q. What does the Mass teach concerning our union with Christ? 

A. That Christ is bodily under the form of bread 
and wine. 

Q. What does the Mass teach concerning the worshipping of 
Christ? 

A. That Christ is to be worshipped in the bread and 
wine. 

Q. How then are we to regard the Mass? 

A. That the Mass at bottom is nothing else than a 
denial of the one sacrifice of Jesus Christ, and an ac- 
cursed idolatry. 

Q. How do you prove that the Mass is a denial of the one sacri- 
fice of Jesus Chris i? 

A. Christ is become of no effect unto you, whosever 
of you are justified by the law; ye are fallen from 
grace. Gal. v. 4. 

Q. How do you prove that the Mass is an accursed idolatry? 

A. But in his estate shall he honor the God of 
forces: and a god whom his fathers knew not shall he 
honor with gold, and silver, w.th precious stones, and 
pleasant things. Thus shall he do in the most strong 
holds with a strange god, whom he shall acknowledge 
and increase with glory : and he shall cause them to 
rule over many, and shall divide the land for gain. 
Dan. xi. 38, 39. 

Again : Cursed be the man that mak^th any graven 
or molten image, an abomination unto the Lord, the 
work of the bands of the craftsman, and putteth it in 
a secret place : and all the people shall answer and 
say, Amen. Deut. xxvii. 15. 

Ques 81 • For whom is the Lord s Supper instituted? 

Arts. For those who are truly sorrowful for 
their sins, and yet trust that these are forgiven 



Q. 81. OF THE LORD'S SUPPER. 



135 



them for the sake of Christ ; and that their re- 
maining infirmities are covered by his passion and 
death ; and who also earnestly desire to have their 
faith more and more strengthened, and their lives 
more holy ; but hypocrites, and such as turn not 
to God with sincere hearts, eat and drink judgment 
to themselves. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Three things are required of such as would come 
to the table of the Lord. 

Q, What is the first? 

A. That they be truly sorrowful for their sins. 

Q. What is the second? 

A. That they yet trust these are forgiven them for 
the sake of Christ; aud that their remaining infirm- 
ities are covered by his passion and death. 

Q. What is the third? 

A. That they earnestly desire to have their faith 
more and more strengthened, and their lives more 
holy. 

Q. How do you prove these three things? 

A. Let a man examine himself, and so let him eat 
of that bread, and drink of that cup. 1 Cor. xi 28. 

Again : For as often as ye eat this bread, and drink 
this cup, ye do show the Lord s death till he come. 
1 Cor. xi. 26. 

Again : This do in remembrance of me. 1 Cor. xi. 
24. 

Q. Who should remain away from the Lord's table? 

A. Hypocrites, and such as turn not to God with 
penitent hearts. 



136 OF THE OFFICE OF THE KEYS. Q. 82. 



Q. Why? 

A. Because they eat and drink judgment to them- 
selves. 

Q. How do you prove this? 

A. For he that eateth and drinketh unworthily, 
eateth and drinketh damnation to himself, not dis- 
cerning the Lord's body. 1 Cor. xi. 29. 



Ques. 82. Are they also to be admitted to the Sup- 
per, who, by confession and life, declare themselves 
infidels and ungodly f 

Ans. No: for by this the covenant of God 
would be profaned, and his wrath kindled against 
the whole congregation ; therefore it is the duty of 
the Christian Church, according to the appoint- 
ment of Christ and his Apostles, to exclude such 
persons by the keys of the kingdom of heaven, 
until they show amendment of life. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The openly unbelieving and ungodly shall not 
be permitted to come to the table of the Lord, but 
shall be, by the Church, excluded from it. 

Q, How do you prove that the openly unbelieving and ungodly 
shall not be permitted to come to the table of the Lord? 

A. Give not that which is holy unto the dogs, nei- 
ther cast ye your pearls before swine, lest they tram- 
ple them under feet, and turn again and rend you. 
Matt. vii. 6. 

Q. How do you prove that the openlv unbelieving and ungodly 
shall be excluded, by the Church, from the Lord's Supper? 

A. But now I have written unto you not to keep 
company, if any man that is called a brother be a 



Q. 82. OF THE OFFICE OF THE KEYS. 



137 



fornicator, or covetous, or an idolater, or a railer, or 
a drunkard, or an extortioner : with such an one no 
not to eat. Put away from among yourselves that 
wicked person. 1 Cor. v. 11, 13. 

Q. For what reason shall they not be admitted to the Lord's 
table? 

A. Because: First, by this the covenant of God 
would be profaned ; secondly, the wrath of God would 
be kindled against the whole congregation. 

Q, How do you prove that by admitting the openly unbelieving 
and kicked to the table of the Lord, the covenant of God would be 
profaned? 

A. But unto the wicked God saith, What hast thou 
to do to declare my statutes, or that thou shouldst 
take my covenant in thy mouth ? Seeing thou hatest 
instruction, and castest my words behind thee. Ps. 
1.16,17. 

Q. How do you prove that by admitting the openly unbelieving 
ana ungodly to the table of the Lord, the wrath of God wonld be 
kindled against the whole congregation? 

A. For this cause many are weak and sickly among 
you, and many sleep. 1 Cor. xi. 30. 

Q. How shall they be excluded? 

Ai According to the appointment of Christ and his 
Apostles. 

Q. What is the order of Christ's appointment? 

A* Moreover, if thy brother trespass against thee, 
go and tell him his fault between thee and him alone: 
if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then take with thee one 
or two more, that in the mouth ©f two or three wit- 
nesses every word may be established. And if he 
shall neglect to hear them, tell it unto the Church ; 
but if he neglect to hear the Church, let him be unto 
thee as a heathen man and a publican. Matt, xviii. 
15-17. 



138 



OF THE OFFICE OF THE KEYS. Q. 83. 



Q. What is the similar order of the Apo3tle8? 

A. A man that is a heretic, after the first and sec- 
ond admonition, reject. Tit. iii. 10. 

Again: Now we command you, brethren, in the 
name of our Jesus Lord Christ, that ye withdraw your- 
selves from every brother that walketh disorderly, and 
not after the traditions which he received of us. And 
if any man obey not our word by this epistle, note that 
man, and have no company with him, that he may be 
ashamed. Yet count him not as an enemy, but ad- 
monish him as a brother. 2. Thess. iii. 6, 14, 15. 

Q. For how long a time shall thpy be exclodeJ? 

A. Until they show amendment of life. 

Q\ How do yoa prove this? 

A. Sufficient to such a man is this punishment, 
which was inflicted of many. So that otherwise ye 
ought rather to forgive him, and comfort him, lest per- 
haps such a one should be swallowed up with over- 
much sorrow. 2 Cor. ii. 6, 7. 

Q, By what shall they he excluded? 

A, By the keys of the kingdom of heaven. 

Q. How do yon prove this? 

A. I will giv3 unto thee the keys of the kingdom of 
heaven : and whatsoever thou shalt bind on earth, 
shall be bound in heaven; and whatsoever thou shalt 
loose on earth, shall be loosed in heaven. Matt. xvi. 19. 



Thirty-First Sabbath. 

Ques. 83. What are the keys of the kingdom of 
heaven f 

Am. The preaching of the holy gospel and 
Christian discipline, or the excommunication out 
of the Christian Church ; by these two, the king- 
dom of heaven is opened to believers, and shut 
against unbelievers. 



Q. 83. OF THE OFFICE OF THE KEYS. 



139 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The keys of the kingdom are : First, the preach- 
ing of the holy gospel : Secondly, Christian discipline, 

Q. How do you prove this? 

A. I will give unto thee the keys of the kingdom of 
heaven : and whatsoever thou shalt bind on earth, 
shall be bound in heaven ; and whatsoever thou shalt 
loose on earth, shall be loosed in heaven. Matt. xvi. 19. 

Again : Verily, I say unto you, Whatsoever ye shall 
bind on earth, shall be bouud in heaven ; and whatso- 
ever ye shall lose on earth, shall be loosed in heaven. 
Matt, xviii. 18. 

Again : He breathed on them, and saith unto them, 
Receive ye the Holy Ghost. Whose soever sins ye 
remit, th^y are remitted unto them ; and whosesoever 
sins ye retain, they are retained. John xx. 22, 23. 

Again : For the weapons of our warfare are not 
carnal, but mighty through God, to the pulling down 
of strong holds : casting down imaginations, and every- 
thing that exalteth itself against the knowledge of 
God, and bringing into captivity every thought to 
the obedience of Christ ; and having in readiness to 
revenge all disobedience, when your obedience is ful- 
filled. 2 Cor. x. 4-6. 

Q. What is accomplished by these two things? 

A. The kingdom of heaven is opened to believers, 
and shut against unbelievers. 

Q. How do you prove this? 

A. Whatsoever ye shall bind on earth, &c. 

Whose soever sins ye remit, &c. ^ 

Casting down imaginations, &c. 
See above passages quoted in full. 



140 



OF THE OFFICE OF THE KEYS. 



Q. 84. 



Ques. 84. How is the kingdom of heaven opened 
and shut by the preaching of the holy gospel ? 

Ans. Thus : when, according to the command 
of Christ, it is declared and publicly testified to 
all and every believer, that whenever they receive 
the promises of the gospel by a true faith, all their 
sins are really forgiven them of God, for the sake 
of Christ's merits : And on the contrary, when it 
is declared and testified to all unbelievers, and such 
as do not sincerely repent, that they stand exposed 
to the wrath of God and eternal condemnation, so 
long as they are unconverted : according to which 
testimony of the Gospel, God will judge them, both 
in this and the life to come. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. To open the kingdom of heaven by the preach- 
ing of the gospel, is, publicly to declare in God's stead, 
to believers, the forgiveness of their si us : to shut it, is 
to declare, in God's stead, to unbelievers, the wrath 
of God and eternal condemnation. 

Q. How rl*» yoy prove, that to open the kingdom of heaven by 
the preaching of the gospel, is, publicly to declare, in God's stead, 
to believers, the forgiveness of their sins? 

A. I will give unto thee the keys of the kingdom of 
heaven : and whatsoever thou shalt bind on earth, shall 
be bound in heaven ; and whatsoever thou shalt loose 
on earth, shall be loosed in heaven. Matt. xvi. 19. 

Again: Receive ye the Holy Ghost. Whose so- 
ever sins ye remit, they shall be remitted unto them ; 
and whose soever sins ye retain, they are retained. 
John xx. 22, 23. 

Again : Be it known unto you, therefore, men and 



Q, 84. OF THE OFFICE OF THE KEYS. 141 

brethren, that through this man is preached unto you 
the forgiveness of sins; and by him all that believe 
are justified from all things, from which ye could not 
be justified by the law of Moses. Acts xiii. 38, 39. 

Q. How do you prove, that to shut the kingdom of heaven by the 
preaching of the holy gospel, is to declare in God's stead, to unbe- 
lievers, the wrath of God and eternal condemnation. 

A. I will give unto thee the keys of the kingdom 
of heaven : and whatsoever thou shalt bind on earth, 
shall be bound in heaven. Matt. xvi. 19. 

Again : Whose soever sins ye retain, they are retained. 
John xx. 23. 

Q. To whom shall the kingdom of heaven be ODened by the preach- 
ing of the gospel ? 

A. To all and every believer. 

Q, How do you prove this? 

A. And they came unto him, bringing one sick of 
the palsy, which was borne of four. — When Jesus saw 
their faith, he said unto the sick of the palsy, Son, thy 
thy sins be forgiven thee. Mark ii. 3, 5. 

Q. How often shall the kingdom of heaven be opened to unbe- 
lievers ? 

A. As often as they accept the promise of the gos- 
pel by a true faith. 

Q. How do you prove this ? 

A. Him that cometh to me, I will in no wise cast 
out. John vi. 37. 

Again : As I live, saith the Lord God, I have no 
pleasure in the death of the wicked ; but that the 
wicked turn from his way and live. Ezek. xxxiii. 11. 

Q. To whom shall it be shnt? 

A. To all unbelievers. 

Q. How do you prove this? 

-4. If ye believe not that I am he, ye shall die in 
your sins. John viii. 24. 



142 



OF THE OFFICE OF THE KEYS. Q. 85. 



Again : Thou hast neither part nor lot in this mat- 
ter : for thine heart is not right in the sight of God. 
Acts viii. 21. 

Q. How long shall the kingdom of heaven be shut to unbelievers 
and hypocrites? 

A. So long as they remain unconverted. 

Q. How do yon prove this? 

A. O generation of vipers, who hath warned you to 
flee from the wrath to come? Bring forth therefore 
fruits meet for repentance. Matt. iii. 7, 8. 

Q. What force has this openiDg and shotting? 

A. This, that according to this testimony of the gos- 
pel, God will judge them, both in this and the life to 
come. 

Q. How do you prove this? 

A. God shall judge the secrets of men by Jesus 
Christ, according to my gospel. Rom. ii. 16. 

Again : Verily, I say unto you, Whatsoever ye shall 
bind on earth, shall be bound in heaven : and what- 
soever ye shall loose on earth, shall be loosed in hea* 
ven. Matt, xviii. 18. 

Ques. 85. Mow is the kingdom of heaven shut 
and opened by Christian discipline f 

Ans. Thus: when, according to the command 
of Christ, those who, under the name of Christians, 
maintain doctrines or practices inconsistent there- 
with, will not, after having been often brotherly 
admonished, renounce their errors and wicked 
course of life, are complained of to the Church ; 
or to those who are thereunto appointed by the 
Church ;* and if they despise their admonition, 

* Those appointed by the. Church. — These are the Elders of eaeh 
congregation, which the Holy Apostles appointed, as may b& 



Q. 85. OF THE OFFICE OF THE KEYS. 143 



are, by them, forbid the use of the sacraments ; 
whereby they are excluded from the Christian 
Church, and by God himself from the kingdom of 
Christ; and when they promise and show real 
amendment are again received as members of Christ 
and his Church. 

EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. To shut the kingdom of heaven by Christian dis- 
cipline, is, to exclude a person from the Church : to 
open it, is to receive him back again into the Church* 

Q. How do you prove that to shut the kingdom of heaven by 
Christian discipline, is to exclude a person from the Church ? 

A. If any man that is called a brother be a forni- 
cator, or an idolater, or a railer, or a drunkard, or 
an extortioner : with such an one, no, not to eat. 1 
Cor. v. 11. 

Again : Put away from among yourselves that 
wicked person. 1 Cor. v. 13. 

Q- How do you prove, that to open the kingdom of heaven by- 
Christian discipline, is to receive a person back agrtin into the 
Church? 

A. Sufficient to such an one is this punishment, 
which was inflicted of many. So that contrariwise, 
ye ought rather to forgive him, and comfort him, lest 
perhaps such a one should be swallowed up with 
overmuch sorrow. Wherefore I beseech you that ye 
would confirm your love towards him. 2 Cor.ii. 6 —8. 

Q. Against whom 6hall the kingdom of heaven be shut by disci- 
pline? 

A. To those who, under the name of Christians, 



seen in Acts xiv. 23, and xv. 2, 4, 22, 23. Again : 1 Cor. xiu 
28. Again : 1 Tim. v. 17 ; Tit. i. 5. Again : 1 Pet. v. 1 ; James 
v. 14. 



144 OF THE OFFICE OF THE KEYS. Q. 85. 



maintain doctrines or practices inconsistent with such 
profession. 

Q, How do yon prove the kingdom of heaven is to be shut against 
those, who, nnder the Christian name, maintain unchristian doc- 
trines? 

A. A man that is an heretic, after the first and 
second admonition, reject. Tit. iii. 10. 

Again : If there come any unto you, and bring not 
this doctrine, receive him not unto your house, nei- 
ther bid him God speed : for he that biddeth him God 
speed, is partaker of his evil deeds. 2 John 10, 11. 

Q. How do yon prove that the kingdom of heaven is to be shut 
Against those, who, under the Christian name, maintain unchris- 
tian practices? 

A. If any man that is called a brother, &c, — with 
such an one, no, not to eat. 1 Cor. v, 11. 

Q. When shall it be shut agninst them? 

A. After that: First, they have often been broth- 
erly admonished ; secondly, wh^n they do not re- 
nounce their errors and wicked course of life, of which 
complaint has been made to the Church, or to those 
appointed by the Church ; thirdly when they also de- 
spise this admonition of the Church. 

Q, How do you prove that those who, under the name of Chris- 
tians, maintain unchristian doctrines and practices, should first be 
often admonished? 

A. Moreover, if thy brother shall trespass against 
thee, go tell him his fault between thee and him alone : 
if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then take with thee one 
or two more, that in the mouth of two or more wit- 
nesses every word may be established. And if he shall 
Deglect to hear them, tell if unto the Church : but if 
he neglect to hear the Church, let him be unto thee 
as an heathen man and a publican. Matt, xviii. 15 
—17. 



Q. 85. OF THE OFFICE OF THE KEYS. 145 

Q. How do you prove that, when brotherly admonished, they d© 
not renounce their errors and wicked course of life, they shall then 
be complained of to the Church, or to those appointed by the 
Church? 

A. And if he shall neglect to hear them, tell it unto 
the Church. Matth. xviii. 17. 

Q, How do you preve that, if they despise the admonition of the 
Chorch, or of those appointed by the phurch, they shall then (the 
third time) be excluded from the Christian Church? 

A. If he neglect to hear the Church, let him be unto 
thee as an heathen man and a publican. Matt, xviii. 17, 

Q. What force has this shutting? 

A. This, that they are excluded by God himself 
from the kingdom of Christ. 

Q. How do you prove this? 

A. Whatsoever thou shalt bind on earth, shall be 
bound in heaven. Matt. xvi. 19. 

Q. To whom shall it be opened again? 

A. To those who promise and show real amendment. 

Q. How do you prove this? 

A. Sufficient to such a man, &c, &c. 2 Cor. ii. 
6-8. 

See the whole passage quoted above. 



10 



THE THIRD PART. 



OF THANKFULNESS.* 

Thirty-Second Sabbath. 

Ques. 86. Since then we ore delivered from owr 
misery, merely of grace through Christ, without any 
merit of ours, why must we still do good works f 

Ans. Because that Christ, having redeemed and 
delivered usf by his blood, also renews us by his 
Holy Spirit, after his own image; that so we may 
testify, by the whole of our conduct, our gratitude 
to God for his blessings, and that he may be praised 
by us; also, that every one may be assured in him- 
self of his faith, by the fruits thereof ; and that, by 
our godly conversation, others may be gained to 
Christ. 



* This thankfulness consists — Fi 8 , in true conversion, and a 
godlv walk according to the command men' 8. S cond, in calling 
npon God in b Heving prayer, as directed in the Lord's prayer. 

f That Christ, having redeemed and delivered us— That is, 
Christ h s not oniv redeem d us by his blood, but he also bestows 
on up the Holv Spirit, through whom he renews us unto his im^ge ; 
and th^se two blessings, 1 aerification and saneiification, cannot be 
separated from each other. 



Q. 86. REPENTANCE AND GOOD WORKS. 147 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. After we are redeemed by Christ, we are also to 
do good works, for four reasons : First, on account of 
the necessary union of justification and sanctification ; 
secondly, on God's account; thirdly, on our own ac- 
count; fourthly, on account of others. 

Q. Why should the necessary union of justification and sanctifi- 
cation lead us to do good works? 

A. Because Christ, having bought us with his blood, 
also renews us into his own image by his Holy Spirit 

Q. How do you prove this? 

A. But of him are ye in Christ Jesus ; who of God 
is made unto us wisdom, and righteousness, and sanc- 
tification, and redemption. 1 Cor. i. 30. 

Again : Who gave himself for us, that he might 
redeem us from all iniquity, and purify unto himself 
a peculiar people, zealous of good works. Tit. ii. 14. 

Q. Why ought we to do good works for G d's sake? 

A. That so we may testify, by the whole of our 
conduct, our gratitude to God for his blessings, and 
that he may be praised by us. 

Q. How do you prove this? 

A. Do ye thus requite the Lord, O foolish people, 
and unwise? is he not thy Father that hath bought 
thee? hath he not made thee, and established thee? 
Deut. xxxii. 6. 

Again : Let our light so shine before men, that they 
may see your good works, and glorify your Father 
which is in heaven. Matt. v. 16. Compare John x v. 
8 ; 1 Pet. ii. 9, 12. 

Q. Why ought we to do good works for our own sak^s? 

A. That every one may be assured in himself of his 
faith, by the fruits thereof. 



148 REPENTANCE AND GOOD WORKS. Q. 87. 



Q. How do you prove this? 

A. Show me thy faith without thy works, and I 
will show thee my faith by my works, James ii 18. 

Again : And hereby we do know that we know him, 
if we keep his commandments. He that saith,Iknow 
him, and keepeth not his commandments, is a liar, 
and the truth is not in him. 1 John ii. 3, 4. 

Again : Every good tree bringeth forth good fruit; 
but a corrupt tree bringeth forth evil fruit. A good 
tree cannot bring forth evil fruit, neither can a cor- 
rupt tree bring forth good fruit. Matt. vii. 17, 18. 

Q. Why ought we to do good works for the sake of others? 

A. That by our godly conversation, others may be 
gained to Christ. 

Q. How do you prove this? 

A. Likewise, ye wives, be in subjection to your own 
husbands ; that if any obey not the word, they also 
may without the word be won by the conversation of 
the wives ; while they behold your chaste conversa- 
tion coupled with fear. 1 Pet. iii. 1, 2. 

Again : Having your conversation honest among 
the Gentiles : that whereas they speak evil against 
you as evil-doers, they may by your good works, which 
they shall behold, glorify God in the day of visita- 
tion. 1 Pet. ii. 12, 

Ques 87, Cannot they then be saved, who, con- 
tinuing in their wicked and impenitent lives, are not 
converted to God f 

Ans. By no means : for the Holy Scripture de- 
clares, that no unchaste person, idolater, adulterer, 
thief, covetous man, drunkard, slanderer, robber, 
or anv such like, shall inherit the kingdom of 
God. " 



Q. 88. REPENTANCE AND GOOD WORKS. 149 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The impenitent cannot be saved. 

Q. How do you prove this? 

A. Know ye not that the unrighteous shall not in- 
herit the kingdom of God ? Be not deceived ; nei* 
ther fornicators, nor idolaters, nor adulterers, nor ef- 
feminate, nor abusers of themselves with mankind, 
nor thieves, nor covetous, nor drunkards, nor revil- 
ers, nor extortioner?, shall inherit the kingdom of 
God. 1 Cor. vi. 9, 10. 

Again : For this y* know, that no whoremonger, 
nor unclean person, nor covetous man, who is an idol- 
ater, hath any inheritance in the kingdom of Christ 
and of God. Eph. v. 5. 

Again : Whosoever hateth his brother, is a mur- 
derer; and ye know that no murderer hath eternal 
life abiding in him. 1 John iii. 15. 



Thirty-Third Sabbath. 

Ques. 88. In how many parts doth true conver- 
sion of man consist f 

Ans. In two parts; in the mortification of the 
old, and in the quickening of the new man. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Tru3 conversion consists of two parts. 

Q. What is the first? 

A. The mortification of the old man. 



150 REPENTANCE AND GOOD WORKS. Q. 89. 



Q. What is the second? 

A. The quickening of the new man. 

Q, How do you prove this? 

A. Ye have been taught by him, as the truth is in 
Jesus : that ye put off concerning the former conver- 
sation the old man, which is corrupt according to the 
deceitful lusts ; and be renewed in the spirit of your 
mind: and that ye put on the new man, which afrer 
God is created in righteousness and true holiness. Eph. 
iv. 22 -24. Compare Col. iii. 9, 10. 

Again : Wash ye, make you clean : put away the 
evil of your doings from before mine eyes ; cease to do 
evil ; learn to do well. Isa. i. 16, 17. 



Ques. 89 . What is the mort ification of the old man f 

Am. It is a sincere sorrow of heart, that we 
have provoked God by our sins; and more and 
more to hate and flee from them. 

EXPLANATION AND PROOF. 
Q, What are the contents- of this question and answer? 

A. The mortification of the old man consists of two 
parts. 

Q. What is the first part? 

A. It is a sincere sorrow of heart, that we have pro- 
voked God by our sins. 

Q. How do you prove this? 

A. Therefore also now, thus saith the Lord, Turn 
ye even to me with all your heart, and with fasting, 
and with weeping, and with mourning: and rend your 
hearts, and net your garments, and turn unto the Lord 
your God. Joel ii. 12, 13. 

Again: For godly sorrow worketh repentance to 



Q 90. REPENTANCE AND GOOD WORKS. 151 



salvation not to be repented of: but the sorrow of the 
world worketh death. 2 Cor. vii. 10. 

Again: Against thee, thee only, have I sinned, and 
done this evil in thy sight: that thou mightest be jus- 
tified when thou speakest, and be clear when thou judg- 
est. Ps. li. 4. 

Again : Peter went out and wept bitterly. Matt, 
xxv.. 75. 

Q. What is the second part of the mortification of the old man? 

A. More and more to hate sin, and to flee from it 

Q. How do you prore this ? 

A. Abhor that which is evil ; cleave to that which 
is good. Rom. xii. 9. 

Again : Hate the evil, and love the good. Amos 
v. 15. 

Again : Nevertheless, the foundation of God stand- 
eth sure, having this seal, The L >rd knoweth them 
that are his. And, Let every one that nameth the 
name of Christ, depart from iniquity. 2 Tim. ii. 19. 
Compare Ps. xxxiv. 14, and xxxvii. 27. 



Ques. 90, What is the quickening of the new man t 

Am. It is a sincere joy of heart in God, through 
Christ; and with love and delight to live accord- 
ing to the will of God in all good works. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The quickening of the new man consists of two 
parts. 



152 REPENTANCE AND GOOD WORKS. Q. 91. 
Q. What is the first? 

A. To have a sincere joy of heart in God, through 
Christ. 

Q. How do yon prove this? 

A. Make me to hear joy and gladness ; that the bones 
which thou hast broken may rejoice. Ps. li. 8. 

Again : Restore unto me the joy of thy salvation ; 
and uphold me with thy free Spirit. Ps. li. 12. 

Q. What is the second part of the quickening of the new man? 

A. With love and delight to live according to the 
will of God in all good works. 

Q, How do yon prove this? 

A. For I delight in the law of God, after the inward 
man. Rom. vii. 22. 

Again : Yield yourselves unto God, as those that 
are alive from the dead, and your members as instru- 
ments of righteousness unto God. Bom. vi. 13. 



Ques. 91. What are good works? 

Arts. Only those which proceed from a true 
faith, are performed according to the law of God, 
and to his glory ; and not such as are founded on 
our imaginations, or the institutions of men. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Three qualities belong to good works. 

Q. What is the first? 

-4. They must proceed from a true faith. 



Q. 91. KEPENTANCE AND GOOD WORKS. 153 
Q. How do yoa prove thief 

A. Without faith it is impossible to please him. 
Heb. xi. 6. 

Again : By faith Abel offered unto God a more ex- 
cellent sacrifice than Cain. Heb. xi. 4. 

Again : Whatsoever is not of faith is sin. Rom. 
xiv. 23. 

Q. What is the second quality belonging to good works? 

A. That they are performed according to the law of 
God. 

Q. How do you. prove this? 

A. Ye shall do my judgments and keep mine ordi" 
nances to walk therein : I am the Lord your God. 
Lev. xviii. 4. 

Again : What thing soever I command you, observe 
to do it : thou shalt not add thereto, nor diminish from 
it. Deut. xii. 32. 

Again : I am the Lord your God ; walk in my stat- 
utes, and keep my judgments and do them. Ezek. xx. 19. 

Q, What is the third quality belonging to good works? 

A. That they be done to the glory of God. 

Q. How do you prove this? 

A. Whether therefore ye eat or drink, or whatso- 
ever ye do, do all to the glory of God. 1 Cor. x. 31, 

Q. On what shall our good works not be founded ? 

A. They shall not be founded on our own imagina- 
tions, or on the institutions of men. 

Q. How do you prove that our good works must not be founded 
on our own imaginations? 

A. Ye shall not do after all the things that we do 
here this day, every man whatsoever is right in hi? 
own eyes. Deut. xii. 8. 



154 OF THE TEN COMMANDMENTS. Q. 92. 



Q. How do yoa prove that our good works must not be grounded 
on the institutions of men? 

A. But in vain they do worship me, teaching for 
doctrines the commandments of men. Matt. xv. 9. 
From Isa. xix. 13. 

Again : Walk ye not in the statutes of your fathers, 
neither observe their judgments, nor defile yourselves 
with their idols. Ez. xx. 18. 



THE TEN COMMANDMENTS. 



Ques. 92. What is the law of God? 
Ans. God spake all these words. Exod. 
xx. and Deut. v. 6 — 22. 

THE FIRST COMMANDMENT. 

I am the Lord thy God, which have 
brought thee out of the land of Egypt, out 
of the house of bondage. Thou shalt have 
no other gods before me. 

THE SECOND COMMANDMENT. 

Thou shalt not make unto thee any graven 
image, or any likeness of any thing that is 
in heaven above, or that is in the earth be- 



<J 92. OF THE TEN COMMANDMENTS. 155 

neath, or that is in the water under the earth : 
thou shalt not bow down thyself to them, 
nor serve them : for I the Lord thy God am 
a jealous God, visiting the iniquity of the 
fathers upon the children unto the third 
and fourth generation of them that hate 
me ; and showing mercy unto thousands of 
them that love me and keep my command- 
ments. 

THE THIRD COMMANDMENT. 

Thou shalt not take the name of the Lord 
thy God in vain : for the Lord will not 
hold him guiltless that taketh his name in 
vain. 

THE FOURTH COMMANDMENT. 

Remember the Sabbath day, to keep it 
holy. Six days shalt thou labor, and do all 
thy work : but the seventh day is the Sab- 
bath of the Lord thy God : in it thou shalt 
not do any work, thou, nor thy son, nor 
thy daughter, thy manservant, nor thy 
maidservant, nor thy cattle, nor thy stranger 
that is within thy gates : for in six days the 



156 OF THE TEN COMMANDMENTS. Q. 92. 

Lord made heaven and earth, the sea and all 
that in them is, and rested the seventh day : 
wherefore the Lord blessed the Sabbath day, 
and hallowed it. 

THE FIFTH COMMANDMENT. 

Honor thy father and thy mother : that 
thy days may be long upon the land, which 
the Lord thy God giveth thee. 

THE SIXTH COMMANDMENT. 

Thou shalt not kill. 

THE SEVENTH COMMANDMENT. 

Thou shalt not commit adultery. 

THE EIGHTH COMMANDMENT. 

Thou shalt not steal. 

THE NINTH COMMANDMENT. 

Thou shalt not bear false witness against 
thy neighbor. 

THE TENTH COMMANDMENT. 

Thou shalt not covet thy neighbor's house, 
thou shalt not covet thy neighbor's wife, 



Q. 93. OF THE TEN COMMANDMENTS. 



157 



nor his manservant, nor his maidservant, 
nor his ox, nor his ass, nor any thing that is 
thy neighbor's. 



The history of the giving of the law, by God to 
Moses, on Mount Sinai, is recorded in Ex. xix ., xx., 
xxxi., xxxii., and xxxiv. ; Deut. iv. 



Thirty-Fourth Sabbath. 

Ques. 9 3 • How are the ten commandments divided f 

Ans. Into two tables : the first of which teaches 
us how we must behave towards God; the second, 
what duties we owe to our neighbor. 

EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. The holy ten commandments are divided into 
two tables, 

Q. How do you prove this? , 

A. Moses hewed two tables of stone. And God 
wrote on the tables, according to the first writing, the 
ten commandments which the Lord spake unto you 
in the mount, out of the midst of the fire, in the day 
of the assembly. Deut. x. 3, 4. Compare Deut. iv. 13. 

Again : On these two commandments hang all the 
law and the prophets. Matt. xxii. 40. 

Q. What is the first table? 

A. The first table teaches us, in four command- 
ments, how we must behave towards God. 



158 



OF THE FIRST COMMANDMENT. Q. 94. 



Q. How do you prove this? 

A. Jesus said unto him, Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and 
with all thy mind. This is the first and great com- 
mandment. Matt, xxii. 37, 38. Compare Mark xii. 
30. 

Q. What is the second table? 

A. The second table teaches us, in six command- 
ments, what duties we owe to our neighbor. 

Q. How do yon prove this? 

A. And the second is like unto it, thou shalt Jove 
thy neighbor as thyself. Matt. xxii. 39 ; Mark xii. 31. 



Qaes. 94. What doth God enjoin in the first com- 
mand f 

Ans. That I, as sincerely as I desire the salva- 
tion of my own soul, . avoid and flee from all idola- 
try, sorcery, soothsaying, superstition, invocation of 
saints, or any other creatures, and learn rightly to 
know the only true God, trust in him alone, with 
humility and patience, submit to him, expect all 
good things from him only: love, fear, and glorify 
him with my whole heart: so that I renounce and 
forsake all creatures, rather than commit even the 
least thing contrary to his will. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the first commandment, God forbids four 
vices, and enjoins eight virtues. 

Q. What are the four yic^s which it forbids? 

A. Idolatry, sorcery, soothsaying, invocation of 
saints or other creatures. 



Q. 94. OP THE FIRST COMMANDMENT. 



159 



Q, How do you prove that idolatry is forbidden? 

A. Hear, my people, and I will testify unto thee : 

Israel, if thou wilt hearken unto me ; There shall 
no strange god be in thee; neither shalt thou worship 
any strange god. Ps. lxxxi. 8, 9. 

Again: Neither fornicators nor idolaters shall in- 
herit the kingdom of God. 1 Cor. vi. 9, 10. 

Again : Little children, keep yourselves from idols* 

1 John v. 21. 

Q. How do you prove that sorcery and soothsaying are forbidden 
of God? 

A. There shall not be found among you any one 
that maketh his son or his daughter to pass through 
the fire, or that useth divination, or an observer of 
times,* or an enchanter, or a witch, or a charmer, or 
a consulter with familiar spirits, or a wizard or a nec- 
romancer/f For all that do these things are an abom- 
ination unto the Lord. Deut. xviii. 10 - 12. 

Again : Regard not them that have familiar spirits, 
neither seek after wizards, to be defiled by them : I am 
the Lord thy God. Lev. xix. 31. 

Q. How do yon prove that the invocation of saints or other crea- 
tures is forbidden? 

A. And I fell at his feet (the angel's) to worship 
him. And he said unto me, See thou do it not : I am 
thy fellow-servant, and of thy brethren that have the 
testimony of Jesus : worship God. Rev. xix. 10. 

Again: Take ye therefore heed unto yourselves — 
lest thou lift up thine eyes unto heaven, and when thou 
seest the sun, and the moon and the stars, even all the 

*. An observer of times — He who ia a superstitious way selects 
lucky day 8 or times on which to do work, or comm-noe a journey. 

f Necromancer — One who pretends to charm the dead, to make^ 
them speak and answer questions. 

Hi - - 4^£s® t 



160 OF THE FIRST COMMANDMENT. Q. 94. 



host of heaven, shouldst be driven to worship them, 
and serve them, which the Lord thy God hath divided 
unto all nations under the whole heaven. Deut. iv. 15, 
19. 

Again : Thou shalt worship the Lord thy God, and 
trim only shalt thou serve. Matt. iv. 10. 

Q. What are the eight virtues enjoined? 

A. Learn rightly to know the only true God— trust 
in him alone— with humility and patience submit to 
him— expect all good things from him only— love — 
fear — and glorify him with thy whole heart— renounce 
and forsake all creatures rather than commit even the 
least thing contrary to his will. 

Q. How do yon prove that to know God is enjoined? 

A. And this is life eternal, that they might know 
thee, the only true God, and Jesus Christ whom thou 
hast sent. John xvii. 3. 

Again : But let him that glorieth, glory in this, 
that he understandeth and knoweth me, that I am the 
Lord which exercise loving kindness, judgment and 
righteousness in the earth : for in these things I de- 
light, saith the Lord. Jer. ix. 24 

Q. How do yon prove that to trust in God is enjoined? 

A. Cursed be the man that trusteth in man, and 
maketh flesh his arm, and whose heart departeth 
from the Lord. Blessed is the man that trusteth in 
the Lord, and whose hope the Lord is. Jer. xvii. 5, 7. 

Q. How do yon prove that humility is enjoined? 

A. Be clothed with humility: for God resisteth the 
proud, and giveth grace to the humble. 1 Pet. v. 5. 

Q, How do you prove that patience is enjoined? 

A. For ye have need of patience, that after ye have 
done the will of God, ye might receive the promise. 
Heb. x. 36. Compare Phil. ii. 14. 



Q. 94. OF THE FIRST COMMANDMENT. 161 



Q. How do you prove that hope in God for all things is enjoined? 

A. Commit thy ways unto the Lord ; trust also in 
him ; and he shall bring it to pass. Ps. xxxvii. 5. 
Compare civ. 27—30. 

Again : Every good gift and every perfect gift is 
from above, and cometh down from the Father of 
lights. James i. 17. 

Q. How do you prove that love to God is enjoined? 

A. Thou shalt love the Lord thy God with all thine 
heart. Deut. vi. 5. Compare Matt. xxii. 37. 

Again : And now Israel, what doth the Lord thy 
God require of thee but to fear the Lord thy God, to 
walk in all his ways, and to love him, and to serve the 
Lord thy God with all thine heart and with all thy 
soul. Deut. x. 12. 

Q. How do you prove that to fear God is en joined? 

A. O fear tbe Lord, ye his saints: for there is no 
want to them that fear him. Ps. xxxiv. 9. 

Again : Let us hear the conclusion of the whole 
matter : Fear God and keep his commandments ; for 
this is the whole duty of man. Eccl. xii. 13. Com- 
pare Deut. x. 20. 

Q. How do you prove that to honor God is enjoined? 

A. A son honoreth his father and a servant his mas- 
ter : if then I be a father, where is mine honor ? and 
if I be a master, where is my fear ? saith the Lord of 
hosts. Mai. i. 6. 

Q. How highly must you Jove, fear, and honor God? 

A. So that I renounce and forsake all creatures, 
rather than commit even the least thing contrary to 
his will. 
11 



162 



OF THE FIRST COMMANDMENT. Q. 95. 



Q. How do yon prove this? 

A. He that loveth father and mother more than me 
is not worthy of me. Matt. x. 37. 

Again : Fear notthera which kill the body, but are 
not able to kill the soul : but rather fear hirn which 
is able to destroy both soul and body in hell. Matt, 
x. 28. 

Again : We ought to obey God rather than men. 
Acts v. 29. Compare Luke xiv. 26. 



Ques. 95. What is idolatry? 

Ans. Idolatry is instead of, or besides that one 
true God, who has manifested himself in his word, 
to contrive, or have any other object in which men 
place their trust. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Idolatry is, to place our trust, first, in some- 
thing instead of God ; secondly, in something besides 
God. 

Q. How do yoa prove that to place oar trust in any thing instead 

of God, is idolatry? 

A. Howbeit then, when ye knew not God, ye did 
service unto them which by nature are no gods. Gal. 
iv. 8. 

Again: For the time past -of our life may suffice 
us to have wrought the will of the Gentiles, when we 
walked in lasciviousness, lusts, excess of wine, revel- 
lings, banquetings, and abominable idolatries. 1 Pet 
iv. 3. 

Again : Ye turned to God from idols, to serve the 
living and true God. 1 Thess. i. 9. 



Q. 96. OF THE SECOND COMMANDMENT. 



163 



Q. How do you prove that to place our trust in any thing besides 
God is idolatry ? 

A. No man can serve two masters : for either he 
will hate the oue and love the other; or else he will 
hold to the one and despise the other. Ye cannot 
serve God and mammon. Matt. vi. 24. 

Again : Mortify therefore your members which are 
upon the earth ; fornication, uncleanness, inordinate 
aff-ction, evil concupiscence, and covetousness, which 
is idolatry. Col. iii. 5, 

Again : For many walk, of whom I have told you 
often, and now tell you even weeping, that they are 
the enemies of the cross of Christ: whose end is de- 
struction, whose God* is their belly, and whose glory 
is in their shame, who mind earthly things. Phil, 
iii. 19. 



Thirty-Fifth Sabbath. 

Qiics. 96. What does God require in the second 
command ? 

Ans. That we in no wise represent God by im- 
ages, nor worship him in any other way than he 
has commanded in his word. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the second commandment God forbids us, 



* They value comforts of the bo W higher than God, and concern 
themselves more to s^cnre ih m, than they do to s-cure God's fa- 
vor — hence they are idolaters, worshipping their own bodies* 



164 OF THE SECOND COMMANDMENT. Q. 97. 



first, to represent him by images : second, to worship 
him in any other way than he has commanded in his 
word. 

Q % How do you prove that God ought not to be represented by 
images? 

A. Take heed unto yourselves, lest ye forget the 
covenant of the Lord your God, which he made with 
you, and make you a graven image, or the likeness of 
any thing, which the Lord thy God hath forbidden 
thee. For the Lord thy God is a consuming fire, even 
a jealous God. Deut. iv. 23, 24. 

Again: The heathen— professing themselves to be 
wise, they became fools ; and changed the glory of the 
uncorruptible God into an image made like unto cor- 
ruptible man, and to birds, and four-footed beasts, 
and creeping things. Rom. i. 22, 23. 

Q, How do you prove that God ought not to be worshipped in 
in any other way than he has commanded in his word? 

A. What thing soever I command you, observe to 
do it : thou shalt not add thereto, nor diminish from 
it. Deut. xii. 32. 



Ques. 97 . Are images (hen not at all to be made f 

Arts. God neither can, nor may be represented* 
by any means: but as to creatures, though they 
may be represented, yet God forbids us to make or 
have any resemblance of them, either in order to 
worship them or to serve God by them. 

* God cannot be represented, because he is a Spirit ; and there- 
fore cannot be seen. John iv. 24 ; Rom. i. 20. He must not be 
represented, because in this commandment and elsewhere he has 
forbidden it distinctly ; and because also it detracts fr®m God to 
change the glory of the incorruptible God into an image of a cor- 
ruptible creature. Rom. i. 21 — 23. 



Q. 97. OF THE SECOND COMMANDMENT. 



165 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. God can and may by no means be represented 
by images; creatures may— yet with two exceptions. 

Q* How do you prove that God cannot be represented by images? 

A. To whom then will he liken God ? or what like- 
ness will ye compare unto him? To whom then will 
ye liken me, or shall I be equal ? saith the Holy One. 
Isa xl. 18, 25. 

Again : To whom will ye liken me, and make me 
equal, and compare me, that we may be like? Isa. 
xlvi. 5. 

Q. How do you prove that God must not be represented by an 
image? 

A. And the Lord spake unto you out of the midst 
of the fire : ye heard the voice of the words, but saw 
no similitude, only ye heard a voice. Take ye. there- 
fore, good heed unto yourselves ; (f )r ye saw no man- 
ner of similitude on the day that the Lord spake unto 
you in Horeb, out of the midst of the fire ;) lest ye 
corrupt yourselves, and make you a graven image, the 
similitude of any figure, the likeness of male or fe- 
male, the likeness of any beast that is on the earth, 
the likeness of any winged fowl that flieth in the air, 
the likeness of any thing that creepeth on the ground, 
the likeness of any fish that is in the waters beneath 
the earth. Deut. iv. 12, 15—18. 

Q. How do you prove that creatures may be represented by im- 
ages, yet with two exceptions ? 

A. See, the Lord hath called by nam« Bezaleel, and 
he hath filled him with the Spirit of God, in wisdom, 
in understanding, and in knowledge, and in all man- 
ner of workmanship ; and to devise curious works, to 



166 OF THE SECOND COMMANDMENT. Q. 97. 

work 5n gold, and in silver, and in brass, and in cut- 
ting off stones, to set them, and in carving of wood, 
to make any manner of cunning work. Ex. xxxv. 

30-33. 

Q. What is the first exception in making images? 

A. That we do not make them to worship them. 

Q. How do yon pmye this? 

A. Confounded be all they that serve graven im- 
ages, that boast themselves ot idols; worship him, all 
ye gods. Ps. xcvii. 7. 

Q. What is the s ro;;d exception in making im ige^? 

A. f hat we do not serve God by these creature im- 
ages. 

Q. How do you prov^ this? 

A. Ye shall make you no idols nor graven images, 
neither rear you up a standing image, neither bhall 
ye set up any ima^e of stone in your land, to bow 
down unto it : for I am the Lord your God. Lev. 
xxvi. 1. 

Again: Ye shall not do so* unto the Lord your 
God. Deut. xii, 4. 

Q. What does God f orbid in these two exceptive cases of creators 

images? 

A, He forbids us to make and to have such im- 
ages. 

Q. How do yon prove that God forbids os in such cases and for 
such pnrpoees to make images? 

A. Cursed be the man that maketh any graven 
image, an abomination unto the Lord, the work of 
the hands of the craftsman, aud putteth it into a* se- 
cret place: and all the people shall answer and say, 
Amen. Deut. xxvii. 15. 



* Ti at is, they shall not serve him with images, like the heathen 
do their gods. Verse 3. 



Q 98. OF THE SECOND COMMANDMENT. 



167 



Q. H »wdo yon proye that God forbids us in sach cases and for 
such purpos *6 to bavd images? 

A. Ye shall destroy their altars, and break down 
their images, ard cut down their groves, and burn 
their graven images with fire. Deut. vii. 5. Compare 
Deut. xii. 3 ; P^. xcvii. 7. 

Again : Hezekiah —did that which was right in the 
sight of the Lord, according to all that David his 
father did. He removed the high places, and brake 
the images, and cut down the groves, and brake in 
pieces the brazm serpent that Moses had made: for 
unto those days the children of Israel did burn in- 
cense to it. 2 Kings xviii. 3, 4. 



Ques. 98. But may not images he tolerated in 
the churches, as books to the laity f 

Ans. No; for we must not pretend to be wiser 
than God, who will have his people taught not by 
dumb images, but by the lively preaching of his 
word. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Images shall not be tolerated in the churches, 
under the plea that they are as books to the laity. 

Q, Why not? 

A. Because God will not have his people taught by 
dumb images, but by the lively preaching of the word. 

Q. How Ho yon prove that God will not hav8 his people taaght 
by dumb images? 

A. But they are altogether brutish and foolish : the 
stock is a doctrine of vanities. But the Lord is the 
true God, he is the living God, and an everlasting 
king. Jer. x. 8, 10. 



168 OF THE THIRD COMMANDMENT. Q. 99. 



Again : What profiteth the graven image that the 
maker thereof hath graven it; the molten image and 
a teacher a£lies, that the maker of his work trusteth 
therein, to make dumb idols ? Woe unto him that 
saith to the wood, Awake; to the dumb stone, Arise, 
it shall teach ! Behold, it is laid over with gold and 
silver, and there is no breath at all in the midst of it 
Hab. ii. 18, 19. 

Again : For the idols have spoken vanity. Zech. 
x. 2. 

Q. How do yon prove that God will have his people taught by 

the lively preaching of his word ? 

A, They have Moses and the prophets ; let them 
hear them. Luke xvi. 29. 

Again : Search the scriptures ; for in them ye think 
ye have eternal life ; and they are they which testify 
of me. John v. 39. 

Again : All scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness : that the 
man of God may be perfect, thoroughly furnished unto 
all good works. 2 Tim. iii. 16, 17. 



Thirty-Sixth Sabbath, 

Ques. 99 . What is required in the third command f 

Ans, That we, not only by cursing or perjury^ 
but also by rash swearing, must not profane or 
abuse the name of God ; nor by silence or conni- 
vance be partakers of these horrible sins in others; 



Q. 99. OF THE THIRD COMMANDMENT. 169 



but briefly, that we use the holy name of God no 
otherwise than with fear and reverence ; scfthat he 
may be rightly confessed and worshipped by us, 
and be glorified in all our words and works. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the third commandment God forbids the tak- 
ing of his name in vain, and enjoins the proper use 
of it. 

Q. In what way is the name of God taken in vain? 

A. By cursing, perjury, rash swearing, and by si- 
lence and connivance when these sins are committed 
by others. 

How do you prove that cursing is forbidden? 

A. Whosoever curseth his God shall bear his sin. 
Lev. xxiv. 15. 

Q, How do you prove that perjury is forbidden ? 

A. And ye shall not swear by my name falsely, 
neither shalt Ihou profane the name of thy God : I 
am the Lord. Lev. xix. 12. 

Q. How do you prove that swearing is forbidden? 

A. Or if a soul swear, pronouncing with his lips 
to do evil, or to do good, whatsoever it be that a man 
shall pronounce with an oath, and it be hid from him ; 
when he knoweth of it, then he shall be guilty in one 
of these. Lev. v. 4. 

Again : But I say unto you, Swear not at all : nei- 
ther by heaven ; for it is God's throne : nor by the 
earth ; for it is his footstool : neither by Jerusalem ; 
for it is the city of the great king : neither shalt' thou 
swear by the head, because thou canst not make one 
hair white or black. Matt. v. 34—36. 



170 OF THE THIRD COMMANDMENT. Q. 99. 

Q, How do you prove that silence and connivance in such sins is 
foroi idrii? 

A. And if a soul sin, and hear the voice of swear- 
ing, and is a witoess, whether he has seen or known 
of it : if he do not utter it, then he shall bear his ini- 
quity. Lev. v 1. 

Again : Whoso is partner with a thief, hateth his 
own soul : he heareth cursing and bewrayeth it uot. 
Pro v. xxis. 24. 

Q. H<>w is the name of God properly usedf 

A. When it is used with fear and reverence, in 
confession and worship, and in tne praise of his name 
in words and works. 

Q. How do you prove that we ought to use the name of God with 
fear and reveieoc^? 

A. But on you that fear ray name, shall the Sun 
of Righteousness arise. Mai. iv. 2. Compare L*a. 
xlv. 23. 

Q. How do you prove that we ought to conff S3 God's name? 

A. Whosoever therefore shall confess me before men, 
him will I confess also before my Father which is in 
heaven. But whosoever shall deny me before men, 
bim will I also deny before my Father which is in 
heaven. Matt. x. 32, 33. 

Again : But sanctify the Lord in your hearts : and 
be ready always to give an answer to every man that 
asketh you a reason of the hope that is in you, with 
meekness and fear. 1 Pet. iii. 15. 

Q. How do you prove that we oagiit to call ur>on God in wor- 
ship? 

A. Call upon rae in the day of trouble. Ps. i. 15. 

Q. How do you prove that we ought to praise God's name in 
words and works? 



Q. 100. OF THE THIRD COMMANDMENT . 171 



A And whatsoever ye do in word or deed, do all 
in the name of the Lord Jesus, giving thanks to God 
and the Father by him. Col. iii. 17. 

Again : Whether therefore ye eat or drink, or 
whatsoever ye do, do all to the glory of God. 1 Cor. 
x. 31. 



Ques. 100. Is then the profaning of God's name, 
by swearing and cursing, so heinous a sin, that his 
wrath is kindled against those who do not endeavor, 
as much as in them lies f to prevent and forbid such 
cursing and swearing f 

Ans. It undoubtedly is: for there is no sin 
greater, or more provoking to God, than the pro- 
faning of his name ; and therefore he has com- 
manded this sin to be punished with death. 

EXPLANATION AND PROOF. 
Q. What are the contents of this qnestion and answer? 

A. God will also punish those who do not seek to 
prevent the profaning of his name. 

Q. How do vou prove this? 

A. And if a soul sin, and hear the voice of swear- 
ing, and is a witness, whether he hath seen or known 
of it ; if he do not utter it, then he shall bear his ini- 
quity. Lev. v. 1. 

Again : Whoso is partaker with a thief, hateth his 
own soul; he heareth cursing, and bewrayeth it not. 
Prov. xxix. 24. 

Q. Why will God also punish those who do not seek to prevent 
the profaning of God's name? 

A. Because no sin is. greater, or more provoking to 
God, than the profaning of his name. 



172 



OF THE THIRD COMMANDMENT. Q. 101. 



Q, How has God intimated this? 

A. In commanding this sin to be punished with 
death. 

Q. How do you prove this? 

A. And he that blasphemeth the name of the Lord, 
he shall surely be put to death, and all the congrega- 
tion shall certainly stone him : as well the stranger, 
as he that is born in the land, when he blasphemeth 
the name of the Lord, shall be put to death. Lev. 
xxiv. 16. 

Again : And the son of an Israelitish woman, who3e 
father was an Egyptian, went out among the children 
of Israel ; and this son of the Israelitish woman and a 
man of Israel strove together in the camp; and the 
Israelitish woman's son blasphemed the name of the 
Lord, and cursed ; and they brought him unto Mo- 
ses : and they put him in ward, that the mind of the 
Lord might be showed them. And the Lord spake 
unto Moses, saying, Bring forth him that hath cursed 
without the camp ; and let all that heard him lay 
their hands upon his head, and let all the congrega- 
tion stone him. Lev. xxiv. 10—14. 



Thirty-Seventh Sabbath. 

Ques. 101. May we then swear religiously by the 
name of God f 

Ans. Yes: either when the magistrates demand, 
it of the subjects, or when necessity requires us 
thereby to confirm fidelity and truth to the glory 



Q. 101. OF THE THIRD COMMANDMENT. 173 



of God, and the safety of our neighbor ; for such 
an oath is founded on God's word, and therefore 
was justly used by the saints, both in the Old and 
New Testament. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In two cases it is right to take an oath. 

Q. What is the first case in which it is right? 

A. When the magistrates demand it of the subjects. 

Q. How do you prove this ? 

A. If a man deliver unto his neighbor an ass, or an 
ox, or a sheep, or any beast to keep ; and it die, or be 
hurt, or driven away, no man seeing it : then shall an 
oath of the Lord be between them both, that he hath 
not put his hand unto his neighbor's goods ; and the 
owner shall accept thereof, and he shall not make it 
good. Ex. xxii. 10, 11. 

Again : Then arose Ezra, and made the Chief 
Priests, the Levites, and all Israel, to swear that they 
should do according to his word. And they sware. 
Ezra x. 5. 

Q, What is the second case in which it is right to take an oath? 

J.. When necessity requires us thereby to confirm 
fidelity and truth. 

Q. How do you prove this? 

A. But all the princes said unto all the congrega- 
tions, We have sworn unto them by the Lord God of 
Israel : now therefore we may not touch them. Josh, 
ix. 19. 

Q. What must be the object of such an oath? 

A. To promote the glory of God, and the safety of 
our neighbor. 



174 



OF THE THIRD COMMANDMENT, Q. 101. 



Q. How do yon prove that the object of a proper oath moat be 
the glory of Go i ? 

A. Thou shalt fear the Lord thy God ; him shalt 
thou serve, and to hira shalt thou cleave, and swear 
by his name. Deut. x. 20. 

Q. How do yon proye that the object of a proper oath mast be 
for the safety of oar neighbor? 

A Now, therefore, I pray you, swear unto me by 
the Lord, since I have showed you kindness, that ye 
will also show kindness unto my father's house, and 
give me a token. Josh. ii. 12. 

Q, How do you prove that such swearing is right? 

A. Because such an oath is founded on God's word, 
and therefore was justly used by the saints, both in 
the Old and New Testament. 

Q. How do you prove that such swearing is founded on God's 
word. 

A. I have sworn by myself, the word is gone out 
of ray mouth in righteousness, and shall not return, 
That unto me every knee shall bow, every tongue 
shall swear. Isa. xlv 23. 

Again : He who blesseth himself in the earth, shall 
bless himself in the God of truth ; and he that swear- 
eth in the earth, shall swear by the God of truth. 
Isa. lxv. 16. 

Again : For men verily swear by the greater : and 
an oath for confirmation is to them an end of all 
strife. Heb. vi. 16. 

Q. How do you prove th^t such swearing was justly used by the 
saints, both in the Oid ani New Testament? 

A. Abraham sware. Gen. xxi. 24, 31. 
Isaac sware. Gen. xxvi. 31. 
Jacob sware. Gen. xxxi. 53. 
David sware. 1 Sam. xxiv. 21, 22. 



Q. 102. OF THE THIRD COMMANDMENT. 175 

Paul sware. Rom. i. 9, and ix 1. 
Christ himself sware. John xvi. 23. 



Quss. 102. May we also swear by saints, or any 
other creatures f 

An*. No : for a lawful oath is calling upon God, 
as the only one who knows the heart, that he will 
bear witness to the truth, and punish me if I swear 
falsely ; which honor is due to no creature. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A, We must not swear by saints, or any other crea- 
tures. 

Q. How do yon prove this? 

A. Thou shalt worship the Lord thy God, and him 
only shalt thou serve. Matt. iv. 10. 

Again: For thou, even thou onlv, knowest the 
hearts of all the children of men. 1 Kings viii. 39, 

Again : I am the Almighty God ; walk before me, 
and be thou perfect. Geo. xvii, 1. 

Again : To me belongeth vengeance, and recom- 
pense. Deut. xxxii. 35. 

Again : But above all things, my brethren, swear 
not, neither by heaven, neither by the earth, neither 
by any other oath : but let your yea, be yea ; and 
your nay, nay ; lest ye fall into condemnation. James 
v. 12. Compare Matt. v. 34 -36. 

Q. Why must we not swear an oath by saints, or any other crea- 
tures ? 

A. Because a lawful oath is a calling upon God, as 



176 OF THE FOURTH COMMANDMENT. Q. 103. 

the only one who knows the heart, that he will bear 
witness to the truth, and punish me if I swear falsely. 

Q. How do you prove this? 

A. Moreover, I call God for a record upon my soul, 
that to spare vou I came not as yet unto Corinth. 2 
Cor. i. 23. 



Thirty-Eighth Sabbath. 

Ques. 103. What doth God require in the fourth 
command ? 

Am. First, that the ministry of the gospel and 
the schools be maintained ; and that I, especially 
on the Sabbath, that is, on the day of rest, dili- 
gently frequent the Church of God, to hear his 
word, to use the sacraments, publicly to call upon 
the Lord, and contribute to the relief of the poor, 
as becomes a Christian. Secondly, that all the days 
of my life I cea3e from my evil works, and yield 
myself to the Lord to work by his Holy Spirit in 
me, and thus begin in this life the eternal Sab- 
bath.* 



* The eternal Sabbath. — It will be in the future life, when we 
shall cease from all our sins, and praise and serve God in perfect 
righteousness and holiness for ever. The true inward hallowing of 
the Sabbath is therefore twofold : It commences in this life, and is 
perfected in Heaven. 



Q. 103. OF THE FOURTH COMMANDMENT. 177 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. God enjoins in the fourth command raent a two- 
fold hallowing of the Sabbith day: An outward and 
an inward. 

Q. What belongs to the outward hallowing of the Sabbath? 

A. That the ministry of the gospel and the schools 
be maintained ; and that I, especially on the Sabbath, 
diligently frequent the church of God. 

Q. How do you prove th^it to maintain the ministry of the gos- 
pel and the schools i3 commanded? 

A. Take heed to thyself that thou forsake not the 
Levite as long as thou livest upon the earth. Deut. 
xii. 19. 

Again : Even so hath the Lord ordained that they 
which preach the gospel should live of the gospel. 1 
Cor. ix. 14. 

Again : And the things that thou hast heard of me 
among many witnesses, the same commit thou to 
faithful men, who shall be able to teach t others also. 
2 Tim. ii. 2. 

Q. How do you prove that to frequent the house of God is com- 
manded? 

A. Not forsaking the assembling of ourselves to- 
gether, as the manner of some is; but exhorting one 
another: and so much the more, as ye see the day 
approaching. Heb. x. 25. Compare Acts ii. 42, 46. 

Q. For what purpose must we, on the Sabbath, visit the house of 
God? 

A. To hear the word of God, to us^ the sacraments, 
publicly to call upon the Lord, and contribute to the 
relief of the poor. 

. 12 



178 OF THE FOURTH COMMANDMENT. Q. 103, 



Q. How do you prove that we are commanded to hear the word 
of God, and use the sacraments? 

A. And upon the first day of the week, when the 
disciples came together to break bread,* Paul preached 
unto them, (ready to depart on the morrow) and con- 
tinued his speech until midnight. Acts xx. 7. 

Q. How do you prove that publicly to call upon the Lord, is 
commanded? 

A. Bless ye God in the congregations, even the 
Lord, from the fountain of Israel. Ps. Ixviii. 26. 

Again : These all continued with one accord in 
prayer aud supplication. Acts i. 14. Compare 1 Tim. 
ii. 1-3. 

Q. How do you prove that to contribute to the relief of the poor 

is commanded? 

A. Upon the first day of the week let every one of 
you lay by him in store,*f as God hath prospered him. 
1 Cor. xvi. 2. 

Q. What belongs to the inward hallowing of the Sabbath? 

A. First, that all the days of my life I cease from 
evil works, and secondly, that I yield myself to the 
Lord to work by his Holy Spirit in me. 

Q. How do you prove that to cease from evil works, is com- 
manded? 

A. If thou turn away thy foot from the Sabbath, 
from doing thy pleasure on my holy day; and call the 
Sabbath a delight, the holy of the Lord, honorable ~ 
and shalt honor him, not doing thine own ways, nor 
finding thine own pleasure, nor speaking thine own 
words : then shalt thou delight thyself in the Lord, 
Isa. lviii. 13, 14. 



* That is, to celebrate the sacrament of the Lord's Supper, 
t For the relief of the poor saints, verse 1 . 



Q. 103. OF THE FOURTH COMMANDMENT. 179 



Q, How do you prove that an inward hallowing of the Sabbath 
is commanded? 

A. Verily, my Sabbaths ye shall keep : for it is a 
sign between me and you throughout your generations ; 
that ye may know that I am the Lord that doth sanc- 
tify you.* Ex xxxi. 13. 

Q. Why must we, in this way, hallow the Sabbath? 

A. That we may begin in this life the eternal Sab- 
bath. 

Q. How do you prove this? 

A. And it shall come to pass, that from one new 
moon to another, and from one Sabbath to another, 
shall all flesh come to worship before me,f saith the 
Lord. Isa. lxvi. 23. 

Again : There rem aineth therefore a rest to the peo- 
ple of God. For he that is entered into his rest, he 
also hath ceased from his own works, as God did from 
his. Let us labor therefore to enter into that rest, 
lest any man fall after the same example of unbelief. 
Heb. iv.9-11. 



* Here it is to be observed that the outward hallowing of the 
seventh day, and of other holy days, in the Old Testament were, 
at the same time, a sacrament of that inward sanctification which 
God had promised to effect in the heart of all his believing chil- 
dren. This God also declares in Ez. xx. 12 ; and Paul, in Col. ii. 
16, 17. 

t That is, they shall keep an eternal Sabbath, which shall consist 
in this, that they shall worship God for ever and ever, without in- 
'termission. 



180 of thU fifth commandment. Q. 104. 



Thirty-Ninth Sabbath. 

Ques. 104. What doth God require in the fifth 
command f 

Ans. That I show all honor, love and fidelity, 
to my father and mother, aud all in authority over 
me,* and submit myself to their good instruction 
and correction with due obedience; and also patient- 
ly bear with their weaknesses and infirmities, since 
it pleases God to govern us by their hand. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In thefiftb commandment God enjoins upon me 
to conduct myself properly : First, towards father 
and mother ; secondly, towards all in authority over 
me. 

Q. How must you act towards them ? 

A. First, show them all honor, love and fidelity; 
secondly, submit myself to their good instruction and 
correction with due obedience ; thirdly, patiently bear 
with their weaknesses and infirmities. 

Q. How do you prove that honor is due to parpnts, and those 
placed «ver us? 

A. A son honoreth his father, and a servant his 
master: if then I be a father, where is mine honor? 



* All in authority over me— Sich as Pastors, Elders, Teachers, 
Magistrates. Gu trdiaos, and ased persons. For all sach ar^ com- 
mabded of God to perform the duties of parents towards their 
hearers, scholars, sabjects. foster-children, and young persons. 
Henc 1 a'so thev are called Fathers in the Scriotur«s. 1 Cor. iv, 
15 ; 2 Kings ii." 23 : Gen. xli. 43 ; Esth. ii. 7, 15 ; 2 Kings v. 18. 



Q. 104. OF THE FIFTH COMMANDMENT. 181 

and if I be a master, where is my fear 9 saith the 
Lord of hosts. Mai. i. 6. 

Again: Honor thy father and thy mother (which 
is the first commandment with promise), that it may 
be well with thee, and thou mayest live long on the 
earth. Eph. vi. 2, 3. 

Again : Let the elders that rule well be counted 
worthy of double honor, especially they who labor in 
the word and doctrine. 1 Tim. v. 17. 

Again : Fear God. Honor the king. 1 Pet. ii. 17. 

Again : Let as many servants as are under the yoke 
count their own masters worthy of all honor, that 
the name of God and his doctrine be not blasphemed. 
1 Tim. vi. 1. 

Again : Thou shalt rise up before the hoary head, 
and honor the face of the old man, and fear tby God. 
Lev. xix. 32. 

Q. How do you prove that love is due to parents, and those 
placed ove,r us? 

A. He that loveth father or mother* more than 
me is not worthy of me. Matt. x. 37. 

Again : And we beseech you, brethren, to know 
them which labor among you, and are over you in the 
Lord, and admonish you ; and to esteem them very 
highly in love for their work's sake. 1 Thess. v. 1 2, 13 # 

Q. How do you prove that fidelity is due to parents, and those 
placed over os? 

A. Whoso robbeth his father or his mother, and 
saitb, It is no transgression ; the same is the compan- 
ion of a destroyer. Prov. xxviii. 24. 

Again : Exhort servants to be obedient unto their 
own masters, and to please them well in all things; 



* Here it is implied that we ©we these the highest love next to 
God. 



182 



OF THE FIFTH COMMANDMENT. Q,. 104. 



not answering again ; not purloining, but showing all 
«. good fidelity. Tit. ii. 9, 10. 

Q. How do you prove that obedience to parents and those placed 
over us is commanded? 

A. My son, keep thy father's commandment, and 
forsake not the law of thy mother : bind them con- 
tinually upon thine heart and tie them about thy 
reck. When thou goest, it shall lead thee ; when thou 
sleepest, it shall keep thee ; and when thou awakest, 
it shall talk with thee. Prov. vi. 20-22. 

Again: Children, obey your parents in the Lord : 
for tbis is right. Eph. vi. 1. Compare Col. iii. 18, 20. 

Again : Obey them that have the rule over you, 
and submit yourselves: for they watch for your souls, 
as they that must give an account, that they may do 
it with joy, and not with grief: for that is unprofit- 
able for you. Heb. xiii. 17. 

Again: Let every soul be subject unto the higher 
powers. Rom. xiii. 7. 

Again : Servants, obey in all things your masters 
according to the flesh ; not with eye service, as men- 
pleasers ; but in singleness of heart, fearing God. 
Col. iii. 22. 

Again : My son, hear the instruction of thy father, 
and forsake not the law of thy mother. Prov. i. 8. 

Again: A fool despiseth his father's instruction; 
but he that regardeth reproof is prudent. Prov. xv. 5. 

Q. How do you prove that we shoald patiently bear with the 
weaknesses and infirmities of parents, and those placed over us? 

A. And Noah awoke from his wine, and knew what 
his younger son had done unto him. And he said, 
Cursed be Canaan ; a servant of servants shall he be 
unto his brethren. And he said, Blessed be the Lord 



Q. 104. OF THE FIFTH COMMANDMENT. 



183 



God of Shem ;* and Canaan shall be his servant. 
Gen. ix. 24-26. 

Again : The eye that mocketh at his father, and de- 
spiseth to obey his mother, the ravens of the valley 
shall pick it out, and the young eagles shall eat it. 
Prov. xxx. 17. 

Again : Hearken unto thy father that begat thee, 
and despise not thy mother when she is old. Prov. 
xxiii. 22. 

Again : Servants, be subject to your masters with 
all fear ; not only to the good and gentle, but also to 
the fro ward. 1 Pet. ii. 18. 

Q. Why are we to do all this towards our parents and those over 

OS? 

A. Because it pleases God to govern us by their 
hand. 

Q. How do you prove this? 

A. And, ye fathers, provoke not your children to 
wrath: but bring them up in the nurture and admo- 
nition of the Lord. Eph. vi. 4. Compare Eph. vi. 
9. Col. iii. 19, 21. 

Again: Submit yourselves to every ordinance of 
man for the Lord's sake : whether it be to the king, 
as supreme ; or unto governors, as unto them that are 
sent by him for the punishment of evil doers, and for 
the praise of them that do well. 1 Pet. ii. 13, 14. 

Again : Let every soul be subject unto the higher 
powers. Fur there is no power but of God: the pow- 
ers that be are ordained of God. Whosoever there- 
fore resisteth the power, resisteth the ordinance of 
God. Rom. xiii. 1, 2. 



* Shem was bles?pd because he, with his brother Japheth, pa- 
tiently bore with their agd father Noa^s weakness, and covered 
him when he lay exposed in the tent. 



184 



OF THE SIXTH COMMANDMENT. Q. 105. 



Fortieth Sabbath. 

Ques. 105. What does God require in the sixth 
command f 

Ans. That neither in thoughts, nor words, nor 
gestures, much less in deeds, I dishonor, hate, 
wound, or kill my neighbor, by myself or by an- 
other: but that I lay aside all desire of revenge : 
also, that 1 hurt not myself, or wilfully expose 
myself to any danger Wherefore also the magis- 
trate is armed with the sword, to prevent murder. 

EXPLANATION AND PEOOF. 
Q. What are the contents of this question and answer? 

A. In the sixth commandment, concerning mur- 
der, God forbids seven vices. 

Q. In what diffVrpnt ways are yon forbidden to dishonor, hate 
or wound your neighbor? 

A. Neither in thoughts, words nor gestures; much 
less in deeds, by myself or by another. 

Q. How do you prove that evil thoughts against your neighbor 

are forbidden? 

A. Speak ye every man the truth to his neigh- 
bor ; execute the judgment of truth and peace in your 
gates: and let none of you imagine evil in your hearts 
against his neighbor. Zech. viii. 16, 17. 

Q. How do yon prove that dishonoring words are forbidden? 

A. Whosoever shall say to his brother, Thou fool, 
shall be in danger of hell-fire. Matt. v. 22. 



Q. 105. OF THE SIXTH COMMANDMENT. 



185 



Again: Let all bitterness, and wrath, ard anger, 
and clamor, and evil speaking, be put away from you, 
with all malice. Eph. iv. 31. 

Q. How do you prove that hostile gestures are forbidden? 

A. And the Lord said unto Cain, Why art thou 
wroth ? and why is thy countenance fallen ? Gen. iv. 6. 

Q. How do you prove that murder is forbidden? 

A. And if he smite him with an instrument of iron, 
so that he die, he is a murderer: the murderer shall 
eurely be put to death. And if he smite hirn with 
throwing a stone, wherewith he may die, and he die, 
he is a murderer: the murderer shall surely be put 
to death. Or if he smite him with a hand weapon of 
wood, wherewith he may die, and he die, he is a mur- 
derer: the murderer shall surely be put to death. 
Num. xxxv. 16—18. Compare Gen. ix. 6 ; Matt. v. 
21, 22. 

Q. How do you prove that to murder through another is forbid- 
den? _ 

A. Nathan said to David— Thou hast killed Uriah 
the Hittite with the sword, and hast taken his wife to 
be thy wife, and hast slain him* with the sword of the 
children of Amnon. 2 Sam. xii. 7, 9. 

Q. What are the seven vices forbidden in this commandment? 

A. Dishonoring, hating, wounding or killing our 
neighbor; taking revenge, injuring ourselves, or ex- 
posing ourselves to danger. 

Q. How do you prove that dishonoring our neighbor is forbid- 
den? 

A. Lord, who shall abide in thy tabernacle : He 
that backbiteth not with his tongue, nor doeth evil to 
his neighbor, nor taketh up a reproach against his 
neighbor. Ps. xv. 1, 3. 



* Because he had instigated Jo ab to effect the murder. 



186 OF THE SIXTH COMMANDMENT. Q. 105. 

Q, How do you prove that hatred is forbidden? 

A, Thou shalt not hate thy brother in thine heart. 
Lev. xix. 17. 

Q. How do yoa prove that to wound or injure our neighbor is 
forbidden ? 

•\ 

A. And if a man cause a blemish in his neighbor; 
as be hath done, so shall it be done to him. Lev. 
xxiv. 19. 

Q. How do you prove that killing is forbidden? 

A. And he that killeth any man shall surely be 
put to death. Lev. xxiv. 17. 

Q. How do you prove that revenge is forbidden? 

A. Thou shalt not avenge, or bear any grudge 
against the children of thy people. Lev. xix. 18. 

Q. How do you prove that to injure ourselves is forbidden? 

A. For no man ever yet hated his own flesh ; but 
nourisheth and cherisheth it, even as the Lord the 
Church. Eph. v. 29. 

Q. How do you prove that wilfully to expose ourselves to dan- 
ger is forbidden? 

A. Thou shalt not tempt the Lord thy God.* Matt, 
iv. 7. 

Q. How is this commandment maintained and enforced? 

A. The magistrate is armed with the sword to pre- 
vent murder. 

Q. How do you prove this ? 

A. Whoso sheddeth man's blood, by man sh9.ll his 
blood be shed. Gen. ix. 6. 



* Thou shalt not tempt him, in patting yourself into danger, 88 
Satao wished the Saviour to do, when he a-k-d him to cast himself 
down from the pinnacle of the temple. Matt. iv. 5, 6. 



Q. 106. OF THE SIXTH COMMANDMENT. 187 

Again : He that smiteth a man, so that he die, 
shall surely be pnt to death. Ex. xxi. 12. 

Again : All they that take the sword shall perish 
with the sword. Matt. xxvi. 52. Compare Num. 
xxxv. 31—33. 



Ques. 106. But this command seems only to speak 
of murder? 

Ans. In forbidding murder, God teaches us that 
he abhors the causes thereof ; such as envy, hatred, 
anger, and desire of revenge; and that he accounts 
all these as murder. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the sixth commandment is forbidden, besides 
open murder, also envy, hatred, anger, and desire of 
revenge ; and this for two reasons. 

Q. How do you prove that envy, hatred and anger are forbid- 
den? 

A. The works of the flesh are manifest, which are 
these, adultery, fornication, uncleanness, lascivious- 
ness, idolatry, witchcraft, hatred, variance, emula- 
tions, wrath, strife, seditions, heresies, envyings, mur- 
ders, drunkenness, revellings, and such like : of the 
which I tell you before, as I have also told you in 
time past, that they which do such things, shall not 
inherit the kingdom of God. Gal. v. 19—21. 

Q. How do you prove that a desire of revenge is forbidden? 

A. Dearly beloved, avenge not yourselves, but rather 
give place unto wrath : for it is written, Vengeance is 
mine ; I will repay, saith the Lord. Kom. xii. 19. 



188 OF THE SIXTH COMMANDMENT. Q.*106. 



Q, What is the first reason why God forbids also envy, hatred, 
ang^r end revenge? 

A. Because God abhors the causes of murder. 

Q How do yon prove that envy, hatred, anger and revenge are 
causes of murder? 

A. And when his (Joseph's) brethren saw that their 
father loved him more than all hi3 brethren, they 
hated him, and could not speak peaceably unto him. 
And his brethren envied him. And when they saw 
him afar off, even before he came unto them, they 
conspired against him to slay him.* Gen. xxxvii. 4, 
11, 18. 

Again : Absalom hated Amnon. Now Absalom 
had commanded his servants, saying, Mark ye now 
when Amnon's heart is merry with wine, and when 
I say unto you, Smite Amnon; then kill him, fear 
not: have not I commanded you ? be courageous, and 
be valiant. And the servants of Absalom did unto 
Amnon as Absalom had commanded. 2 Sam. xiii. 
22, 28, 29. 

Again : The sons of Jacob were very wroth— And 
it came to pass on the third day, that they took each 
man his sword, and came upon the city boldly, and 
slew all the males. Gen. xxxiv. 7, 25. 

Q. Wh^t is the second reason why God a" so forbids envy, hatred, 
anger aDd revenge? 

A. Because God accounts all these as secret murder. 

Q. How do von proye this? 

A. Whosoever hateth his brother, is a murderer: 
and ye know that no murderer hath eternal life abid- 
ing in him. 1 John iii. 15. 

Again : Whosoever is angry with his brother with- 
out a cause shall be in danger of the judgment. Matt, 
v. 22. 



* The r t solution to slay him grew oat of their hatred aad envy. 



Q. 107. OF THE SIXTH COMMANDMENT. 



189 



Ques. 107. But is it enough that we do not kill 
any man in the manner above mentioned f 

Ans. No; for when God forbids envy, hatred, 
and anger, he commands us to love our neighbor 
as ourselves ; to show patience, peace, meekness, 
mercy, and all kindness towards him; to prevent 
his hurt as much as in us lies ; and that we do 
good even unto our enemies. 

EXPLANATION AND PROOF. 
Q What are the contents of this qaestion and answer? 

A. In the sixth commandment God enjoins eight 
virtues. 

Q. What are these virtues? 

A. Love to our neighbor, patience, peace, meekness, 
mercy, kindness, preventing our neighbor's hurt, and 
do good to our enemies. 

Q. How do you prove that love to our neighbor is enjoined? 

A. Thou shalt love thy neighbor as thyself. Lev. 
xix. 18. Compare Matt. vii. 12. 

Q. How do you prove that patience, peace, meekness, mercy and 
kindness are enjoined? 

A. Put on therefore, as the elect of God, holy and 
beloved, bowels of merjie*, kindness, humbleness of 
mind, meekness, long-suffering. And let the peace of 
God rule in your hearts, to the which also ye are called 
in one body. Col. iii. 12, 15. 

Again : I therefore, the prisoner of the Lord be- 
seech you that ye walk worthy of the vocation where- 
with ye are called, with all lowliness and meekness, 
with long-suffering, forbearing one another in love ; 



190 OF THE SIXTH COMMANDMENT. Q. 107. 



endeavoring to keep the unity of the Spirit in the bond 
of peace. Eph. iv. 1 — 3. 

Q. How do you prove that to prevent our neighbor's hurt is en- 
joined? 

A. If thou forbear to deliver them that are drawn 
unto death, and those that are ready to be slain — shall 
not he render to every man according to his works? 
Prev. xxiv. 11, 12. 

Again: Is not this the fast that I have chosen? to 
loose the bands of wickedness, to undo the heavy bur- 
dens, and to let the oppressed go free, and that ye break 
every yoke? Is it not to deal thy bread to the hungry, 
and that thou bring the poor that are cast out to thy 
house ? when thou seest the naked, that thou cover him ; 
and that thou hide not thyself from thine own flesh ? 
Isa. Iviii. 6, 7. 

Q. How do you prove that to do good to our enemies is com- 
manded? 

A. Love your enemies, bless them that curse you, 
do good unto them that hate you, and pray for them 
which despitefully use you, and persecute you ; that ye 
may be the children of your Father which is iu heaven. 
Matt. v. 44, 45. 

Again : If thine enemy hunger, feed him ; if he 
thirst, giveh.m drink : for in so doing thou shalt heap 
coals of fire on his head. Rom. xii. 20. Compare Ex. 
xxiii. 5. 



Q. 108. OF THE SEVENTH COMMANDMENT. 191 



Forty-First Sabbath. 

Qaes. 108. What doth the seventh command teach 
us? 

Ans. That all uncleanness is accursed of God, 
and that, therefore, we must, with all our hearts, 
detest the same, and live chastely and temperately, 
whether in holy wedlock, or in single life. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the seventh commandment, concerning adul- 
tery, God forbids and accounts accursed all unclean- 
ness, and commands us to live chastely and temperately. 

• Q. How do you prove that all uncleanness is forbidden? 

A. Cursed is he that lieth with his father's wife. 
Cursed is he that lieth with his sister. Cursed is he 
that lieth with his mother-in-law. Deut. xxvii. 20, 
22, 23. 

Again : And the man that committeth adultery 
with another man's wife, even he that committeth adul- 
tery with his neighbor's wife, the adulterer and the 
adulteress shall surely be put to death. Lev. xx. 10. 

Again : Do not prostitute thy daughter to cause her 
to be a whore ; lest the land fall to whoredom, and 
the land become full of wickedness. Lev. xix. 29, 

Q. How do you prove that to live chastely and temperately is 
enjoined? 

A. This is the will of God, even your sanctification, 
that ye should abstain from fornication : that every one 
of you should know to possess his Vessel in sanctifica- 
tion and honor ; not in the lust of concupiscence, even 



192 OF THE SEVENTH COMMANDMENT. Q. 109. 

as the Gentiles which know not God. 1 Thess. iv. 
3-5. 

Q, How will God have us to feel towards all unclean ness? 

A. That we detest it with all our hearts. 

Q, How do yoa prove this? 

A. But fornication, and all uncleanness, or covet- 
ousness, let it not be once named among you, as be- 
cometh saints. Eph. v. 3 ; Jude 22, 23. 

Q. Does God command us only in holy wedlock to live chastely? 

A, In single life also as well as in holy wedlock. 

Q, How do you prove this? 

A. But if they cannot contain, let them marry; for 
it is better to marry than to burn. 1 Cor. vii. 9. 

Again : Marriage is honorable in all, and the bed 
undefiled : but whoremongers and adulterers God will 
judge, fieb. xiii. 4. 



Ques. 109. Doth God in this command forbid 
only adultery and such like gross sins f 

Ans. Since both our body and soul are temples 
of the Holy Ghost, he commands us to preserve 
them pure and holy; therefore he forbids all un- 
chaste actions, gestures, words, thoughts, desires, 
and whatever can entice thereto.* 



* Whatever can entice thereto.— Such as drunkenness, which led 
Lot to incest ; idleness, which IpcI David to adultery ; wanton 
dress, and such like. Prov. vii, 10- 



Q. 109. OF THE SEVENTH COMMANDMENT. 193 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The uncleanness, which God forbids in this 
commaDdmeDt, is twofold : outward and inward. 

Q. Why does God forbid outward and inward uncleanness? 

A. Because both our body and soul are temples of 
the Holy Ghost, he commands us to preserve them 
pure and holy. 

Q. How do you prove this? 

A. Flee fornication. Every sin that a man doeth, 
is without the body ; but he that comraitteth fornica- 
tion, sinneth against his own body. What! know ye 
not that your body is the temple of the Holy Ghost 
which is in you, which ye have of God, and ye are 
not your own ? For ye are bought with a price : 
therefore glorify God in your body, and in vour spirit, 
which are God's. 1 Cor. vi. 18-20. 

Q. What do you understand by outward uncleanness? 

A. All unchaste actions, gestures and words. 

Q. How do you prove that unchaste actions are forbidden? 

A. This I say, therefore, and testify in the Lord, 
that ye henceforth walk not as other Gentiles walk, 
in the vanity of their mind, who being past feeling, 
have given themselves over unto lasciviousness, to 
work all uncleanness with greediness. But ye have 
not so learned Christ. Eph. iv. 17, 19, 20. 

Q. How do you prove that unchaste gestures are forbidden? 

A. And why wilt thou, my son, be ravished with a 
strange woman, and embrace the bosom of a stranger? 
Prov. v. 20, and vii. 12, 13. 

Q. How do you prove that unc haste words are forbidden? 

A. Let no corrupt communication proceed out of 
13 



194 OF THE SEVENTH COMMANDMENT. Q. 109. 

your mouth, but that which is good to the use of edi- 
fying, that it may minister grace unto the hearers. 
Eph. iv. 29. 

Again : But fornication, and all uncleanness, or 
covetousness, let it not be once named among: you, as 
becometh saiuts ; neither filthiness nor foolish talk- 
ing, nor jesting, which are not convenient : but rather 
giving of thanks. Eph v. 3, 4. 

Q, What do you understand by inward uncleanness? 

A. Unchaste thoughts and desires. 

Q. How do you prove that nnchaste thoughts are forbidden? 

A. Whosoever looketh on a woman to lust after 
her, hath committed adultery with her already in his 
heart. Matt, v 28. 

Q. How do you prove that unchaste desires are forbidden? 

A. Every one of you should know how to possess 
bis vessel in sanctifieation and honor ; not in the lust 
of concupiscence, even as the Gentiles which know 
not GoJ. 1 Thess. iv. 4, 5. 

Q. Wh^t further does God forbid besidps such uncleanness? 

A. Whatever can entice thereto. 

Q. How f^o yon prove this? 

A. And be not drunk with wine, wherein is excess. 
Eph. v. 18. 

Again : Look not thou upon the wine when it is 
red, when it giveih his color in the cup. when it mov- 
eth itself aright. At the last it biteth like a serpent, 
and stingeth like an adder. Thine eyes shall behold 
strange women, and thine heart shall utter perverse 
things. Prov. xxiii. 31 - 33. 

A gain : The woman shall not wear that which per- 
taineth unto a man, neither shall a man put on a 
woman's garment. Deut. xxii. 5. Compare 1 Cor. 
xv. 33. 



Q. 110. OF THE EIGHTH COMMANDMENT. 195 



Forty- Second Sabbath. 

Ques 110. What doth God forbid in the eighth 
command f 

Ans. God forbids not only those thefts and rob- 
beries which are punishable by the magistrate; btrf 
he comprehends under the name of tbeft, all wicked 
tricks *ind devices, whereby we design to appropri- 
ate to ourselves the goods which belong to our neigh- 
bor: whether it be by force, or under the appear- 
ance of right: as by unjust weights, ells, measures, 
fraudulent merchandise, false coins, usury, or by 
any other way forbidden by God ; as also all cov- 
etousness, and all waste and abuse of his gifts. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the eighth commandment, concerning theft, 
God forbids, first, open theft ; secondly, secret theft ; 
thirdly, covetousness ; fourthly, waste and abuse of 
his gifts. 

Q. How do yon prove that covetousness is forbidden? 

A. But they that will be rich, fall into temptation, 
and a snare, and into many foolish and hurtful lusts, 
which drown men in destruction and perdition. For 
the love of money is the root of all evil. 1 Tim. vi. 
9, 10. 

Again : Take heed, and beware of covetousness. 
Luke xii. 15. 



196 OF THE EIGHTH COMMANDMENT. Q. 110. 

Q. How do you prove that waste and abuse of God's gifts, is 
forbidden ? 

A. Gather up the fragments that remain, that noth- 
ing be lost. John vi. 3 2. 

Again : Be not among wine-bibbers ; among riotous 
eaters of flesh : for the drunkard and the glutton shall 
come to poverty; and drowsiness shall clothe a man 
with rags. Pro v. xxiii. 20, 21. Compare Deut. xxi. 
18-21. 

Q. What do you understand by open theft? 

A. Those thefts and robberies which are punish- 
able by the magistrates. 

Q. How do you prove this? 

A. Ye shall not steal, neither deal falsely. Tbou 
shalt not defraud thy neighbor, neither rob him. Lev. 
xix. 11, 13. 

Again: Nor thieves, nor covetous, nor drunkards, 
nor revilers, nor extortioners, shall inherit the king- 
dom of God. 1 Cor. vi. 10. 

Q. What do you understand by secret theft? 

A. All the wicked tricks and devices, whereby we 
design to appropriate to ourselves the goods which 
belong to our neighbor, whether it be by force or un- 
der the appearance of right. 

Q. How do you prove that to take our neighbor's goods by force, 

is forbidden? 

A. Do violence to no man, neither accuse any 
falsely ; and be content with your wages. Luke iii. 14. 

Q. How do you prove that to appropriare to ourselves the goods 
of our neighbor under the appearance of right, is forbidden? 

A. That no man go beyond and defraud his brother 
in any matter ; because that the Lord is the avenger 



Q. 110. OF THE EIGHTH COMMANDMENT. 197 



of all such, as we also have forewarned you and testi- 
fied. 1 Thess. iv. 6. 

Q. Mention some of the means by which this is done? 

A. By unjust weights, ells, measures, fraudulent 
merchandize, false coins, usury, or by any other way 
forbidden by God. 

Q. How do you prove that unjnst weights, ells and measures are 
forbidden? 

A. Ye shall do no unrighteousness in judgment, in 
mete-yard, in weight, or in measure. Just balances, 
just weights, a just ephah, and a just hin, shall ye 
have. Lev. xix. 35, 36. 

Again : A false balance is abomination to the Lord ; 
but a just weight is his delight. Prov. xi. 1. 

Again : Thou shalt not have in thy bag divers 
weights, a great and a small : thou shalt not have in 
thine house divers measures, a great and a small : but 
thou shalt have a perfect and just weight, a perfect 
and just measure shalt thou have : that thy days be 
lengthened in the land which the Lord thy God giv- 
eth thee. Deut. xxv. 13 -15. 

Q How do yoa prove that fraudulent merchandise and false 
coins, are forbidden? 

A. Hear this, O ye that swallow up the reedy, even 
to make the poor of the land to fail, saying, When 
will the new moon be gone, that we may sell corn ? 
and the Sabbath, that we may set forth wheat, mak- 
ing the ephah small and the shekel great, and falsify- 
ing the balances by deceit? That we may buy the 
poor for silver, and the needy for a pair of shoes ; yea, 
and sell the refuse of the wheat? The Lord hath 
sworn by the excellency of Jacob, Surely I will never 
forget any of their works. Amos viii. 4—7. 



198 OF THE EIGHTH COMMANDMENT. Q. 111. 



Q. How do you prove that usnry is forbidden ? 

A. If thou lend money to any of ray people that is 
poor by thee, thou staalt not be to him as a usurer, 
neither shalt thou lay upon him usury. Ex. xxii. 25. 

Again : He that putteth not out his money to usury, 
nor taketh reward against the innocent. He that do- 
eth these things, shall never be moved. Ps. xv. 5. 

Again : He that hath given forth upon usury, and 
hath taken increase: shall he then live? he shall not 
live: he hath done all these abominations; he shall 
surely die ; his blood shall be upon him. Ez. xviii. 13. 

Q. How do you prove that all other wicked means of wronging 
onr neighbor are forbidden? 

A. Woe unto him that buildeth his house by un- 
righteousness, and his chambers by wrong; that useth 
his neighbor's service without wages, and giveth him 
not for his work. Jer. xxii. 13. 



Ques. 111. But what doth God require in this 
command f 

Ans. That I promote the advantage of my neigh- 
bor in every instance I can or may ; and deal with 
him as I desire to be dealt with by others ; further 
also, that I faithfully labor, so that I may be able 
to relieve the needy. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the eighth commandment God enjoins three 
things. 

Q. What is the first? 

A. That I promote the advantage of my neighbor 
in every instance I can or may. 



Q. 111. OF THE EIGHTH COMMANDMENT. 199 



Q. How do you prove th'is? 

A. Thou shalt not see thy brother's ox or his sheep 
go astray, and hide thyself from them; thou shalt in 
any case bring them again unto thy brother. And if 
thy brother be not nigh uoto thee, or if thou know 
bim not, then thou shalt bring it unto thine own house, 
and it shall be with thee until thy brother seek after 
it, and thou shalt restore it to him again. In like 
manner shalt thou dp with his ass; and so shalt thou 
do with his raiment; and with all lost things of thy 
brother's, which he hath lost, and thou hast found, 
shalt thou do likewise ; thou mayest not hide thyself. 
Deut. xxii. 1—3. 

Again : Look not every man on his own things, but 
every man also on the things of others. Phil. ii. 4. 

Q. What is the second thing enjoined? 

A. That I deal with my neighbor as I desire to be 
dealt with by others. 

Q. How do vou prove this? 

A. Therefore all things whatsoever ye would that 
men should do to you, do ye even so to them : for this 
is the law and the prophets. Matt. vii. 12. 

Q. Wh<it is the third thing enjoined? 

A, That I faithfully labor, so that I may be able 
to relieve the needy. 

Q. How do you prove this? 

A. Let him that stole, steal no more: but rather 
let him labor, working with his hands the thing 
which is good, that he may have to give to him that 
Deedeth. Eph. iv. 28. Compare 2 Thess. iii. 10, 11 ; 
1 Tim. iii. 8. 

Again: But to do good, and'to communicate, for- 
get not ; for with such sacrifices God is well pleased. 
Heb. xiii. 16. 



200 OF THE NINTH COMMANDMENT. Q. 112. 



Forty-Third Sabbath. 

Qaes. 112. What is required in the ninth com- 
mand f 

Ans, That I bear false witness against no man, 
nor falsify any man's words ; that I be no back- 
biter, or slanderer; that I do not judge, or join in 
condemning any man rashly or unheard : but that 
I avoid all sorts of lies and deceit, as the proper 
works of the devil, unless I would bring down 
upon me the heavy wrath of God ; likewise, that 
in judgment and all other dealings, I love the truth, 
speak it uprightly, and confess it ; also that I de- 
fend and promote as much as I am able, the honor 
and good character of my neighbor. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the ninth commandment, in regard to bear- 
ing false witness, God forbids seven vices, and enjoins 
five virtues. 

Q. What are the seven vices forbidden? 

A. That I bear false witness against no man ; fal- 
sify no man's words; that I be no backbiter; no slan- 
derer; that I do not join in condemning any man 
rashly or unheard ; and avoid all sorts of lies, and 
deceit. 

Q. How do you prove that to bear false witness is forbidden? 

A. Thou shalt not raise a false report : put not thine 
hand with the wicked to be an unrighteous witness. 
Ex. xxiii. 1. 

Again: A false witness shall not be unpunished. 
Prov. xix. 5. 



Q. 112. OF THE NINTH COMMANDMENT. 201 



Q. How do you prove that falsifying the words of another is for- 
bidden? 

A. Put away from thee a froward mouth, and per- 
verse lips put far from thee. Prov. iv. 24. 

Again : Thou shalt not go up and down as a tale- 
bearer among thy people. Lev. xix. 16. 

Q. How do yon prove that backbiting is forbidden? 

A. Speak not evil one of another, brethren. He 
that speaketh evil of his brother, and judgeth his 
brother, speaketh evil of the law, and judgeth the 
law ; but if thou judge the law, thou art not a doer of 
the law, but a judge. James iv. 11. 

Q, How do yon prove that slander is forbidden? 

A. Speak evil of no man. Tit. iii. 2. 

Q. How don prove that condemning any one rashly or nnheard 
is foroidden? _ 

A. Doth our law judge any man before it hear him, 
and know what he doeth? John vii. 51. 

Again : Juge not, and ye shall not be judged : con- 
demn not, and ye shall not be condemned.* Luke 
vi. 37. 

Q. How do yon prove that lying is forbidden? 

A. Ye shall not steal, neither deal falsely, neither 
lie one to another. Lev. xix. 11. 

Q. How do yoa prove that deceit is forbidden? 

A. Their throat is an open sepulchre ; with their 
tongues they have used deceit; the poison of asps is 
under their lips. Rom. iii. 13. 

Q. Why must we avoid all lies and deceit? 

A. We are to avoid them : First, because they are 
the proper works of the devil, and secondly, because 
they will bringdown upon us the heavy wrath of God. 



* This has reference to all light and rash judgment and condem- 
nation . 



202 



OF THE NINTH COMMANDMENT, Q. 112. 



Q, How do you prove that lies and deceit are the proper works 
of the devil? 

A. Ye are of your father the devil, and the lusts of 
your father ye will do: he was a murderer from the 
beginning, and abode not in the truth ; because there 
is no truth in him. When he speaketh a lie, hespeak- 
eth of his own : for he is a liar and the father of it. 
John viii. 44. 

Q. How do yon prove that lying and deceit will bring down upon 
as the heavy wrath of God? 

A. Thou shalt destroy them that speak leasing ; the 
Lord will abhor the bloody and deceitful man. Ps. 
v. 6. Compare Prov. xii. 22. 

Q. What are the five virtues enjoined? 

A. That in judgment and all other dealings, I love 
the truth, speak it uprightly, and confess it; also, that 
I defend and promote as much as I am able, the honor 
and good character of my neighbor. 

Q, How do you prove that to love the truth is enjoined? 

A. Love the truth and peace. Zech. viii. 19. 

Q. How do you prove that to speak the truth uprightly is en- 
joined? 

A. He that speaketh truth, showeth forth righteous- 
ness ; but a false witness, deceit. Prov. xii. 17. 

Again : Wherefore putting away lying, speak every 
man truth with his neighbor. Eph. iv. 25. 

Q. How do you prove that a firm confession of the truth is en- 
joined? 

A. When I therefore was thus minded, did I use 
lightness ? or the things that I purpose, do I purpose 
according to the flesh, that with me there should be 
yea, yea, and nay, nay? But as God is true, our word 
toward you was not yea and nay. 2 Cor. i. 17, 18. 



Q. 113. OF THE TENTH COMMANDMENT. 



203 



Q. How do you prove that to defend the good character of our 
neighbor is enjoined? 

A. And Jonathan spake good of David unto Saul 
his father, and said uuto him, Let not the king sin 
against his servant, against David ; because he hath 
Dot sinned against thee, and because his works have 
been to thee-ward very good. 1 Sam. xix. 4. 

Q. How do you prove that tp promote the good character of our 
neighbor is enjoined? 

A. And Saul said unto his servants, Provide me 
now a man that can play well, and bring him to me. 
Then answered one of the servants, and said, Behold, 
I have seen a son of Jesse, the Bdthlehemite, that is 
cunning in playing, and a mighty valiant man, and a 
of war, and prudent in matters, and a comely person, 
and the Lord is with him. 1 Sam. xvi. 17, 18. 



Forty-Fourth Sabbath. 

Ques. 113. What doth the tenth command re- 
quire of us. 

Arts. That even the smallest inclination or 
thought,* contrary to any of God's commands, 
never rise in our hearts : but that at all times we 
hate all sin with our whole hearts, and delight in 
all righteousness. 

* Even the smallest inclination or thought. — Tnat is, it is not 
only am, when one so desires evil hs to love it, »nd wishes to ac- 
complish it ; but also the rising evil thoughts, even where the will 
does not acquiesce in them, are to be regarded as sinful, according 
to this tenth commandment. 



204 OF THE TENTH COMMANDMENT. Q. 113. 



EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the tenth commandment, concerning covet- 
ousness, God forbids two things, and enjoins two. 

Q. What are these two forbidden things? 

A. That first no inclination, and second no thought, 
contrary to any of God's commandments, ever enter 
our hearts. 

Q. How do yon prove that evil inclinations are forbidden? 

A. Nay, I had not known sin, but by the law: for 
I had not known lust, except the law had said, Thou 
shalt not covet. Rom. vii. 7. 

Q. How do you prove that evil thoughts are forbidden? 

A. For out of the heart proceed evil thoughts, 
murders, adulteries fornications, thefts, false witness, 
blasphemies : these are the things which defile a man* 
Matt. xv. 19, 20. 

Q. What are the two things enjoined? 

A. First, that at all times we hate sin with our 
whole heart ; secondly, that we delight in all right- 
eousness. 

Q. How do you prove that hatred to sin is enjoined? 

A. And they that are Christ's have crucified the 
Iftesh, with the affections and lusts. Gal. v. 24. 
Again : I hate every false way. Ps. cxix. 104. 

Q. How do you prove that delight in all righteousness is enjoined ? 

A. For I delight in the law of God, after the in- 
ward man. Rom. vii. 22. 

Again : Be ye therefore perfect, even as your 
Father which is in heaven is perfect. Matt. v. 48. 



Q. 114. KEEPING OF THE COMMANDMENTS. 205 



Ques. 114:. But can those who are converted to 
God, perfectly keep these commandments f 

Ans. No; but even the holiest men, while in 
this life, have only small beginnings of this obedi- 
ence, yet so, that with a sincere resolution they be- 
gin to live, not only according to some, but all the 
commands of God. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Converted persons, and even the holiest men, 
cannot keep the ten commandments perfectly. 

Q. How do you prove that converted persons cannot keep the 
ten commandments perfectly? 

A. For there is not a just man upon earth, thatdo- 
eth good, and sinneth not. Eccl. vii. 20. 

Again : For in many things we offend all. James 
iii. 2. 

Again : If we say that we have no sin, we deceive 
ourselves, and the truth is not in us. 1 John i. 8. 

Q. How do you prove that even the holiest men cannot keep the 
ten commandments perfectly? 

A. Then Job answered, and said, I know it is so of 
a truth: but how should man be just with God? If 
he will contend with him, he cannot answer him one 
of a thousand. Job. ix. 1—3. 

Again: Who can understand his errors? cleanse 
thou me from secret faults. Ps. xix. 12. 

Again : Brethren, I count not myself to have appre- 
hended. Phil. iii. 13. 

Q. In what then does their perfection in this life consist? 

A. In this, that with a sincere resolution they begin 



206 KEEPING OF THE COMMANDMENTS. Q. 115, 



to live, Dot only according to some, but all the com- 
mands of God. 

Q. How do yon prove this? 

A. I made haste, aad delayed not to ke^p thy com- 
mandments. I have sworn, and will perform it, that 
I will keep thy righteous judgments. I love thy com- 
mandments above gold ; yea, above fine gold. There- 
fore I esteem all thy precepts concerning all things to 
be right. Ps. cxix. 60, 106, 127, 128. 

Again : For I delight in the law of the Lord, after 
the inward man. Rom. vii. 22. 

Again : This one thing I do, forgetting those things 
which are behind, and reaching forth unto those things 
which are before, I press toward the mark* for the 
prize of tha high calling of God in Christ Jesus. Phil, 
iii. 13, 14. 



Ques. 115. Why then will God have the ten com- 
mands so strictly preached, since no man in this life 
can keep them f 

Ans. First, that all our life-time, we may learn 
more and more to know our sinful nature, and 
thus become the more earnest in seeking the re- 
mission of sin and righteousness in Christ: like- 
wise, that we constantly endeavor, and pray to God 
for the grace of the Holy Spirit, that we may be- 
come more and more conformable to the image of 
God, until we arrive at the perfection proposed to 
us, in a life to come. 

* As those who ran in the races did not look behind tl<em, bat 
pressed towards the mark at the end, fo does the Christian prens 
towards the end of the Christian life, namely perfect knowledge of 
God and holiness of heart. 



Q. 115. KEEPING OF THE COMMANDMENTS. 207 



EXPLANATION AND PROOF. 
Q What are the contents of this question and answer? 

A. Although we cannot keep the ten command- 
ments perfectly, yet God will have them strictly 
preached to us for two reasons. 

Q. What is the first reason. 

A. That all our life-time, we may learn more 
and more to know our sinful nature, and thus become 
the more earnest in seeking the remission of sin and 
righteousness in Christ. 

Q. How do yon prove that all oar life-time we ought to learn 
more t>nd more to know our sinful nature? 

A. By the law is the knowledge of sin. Rom* 
iii. 20. 

Again : Where no law is, there is no transgression, 
Rom. iv. 15. 

Again : For until the law, sin was in the world ; 
but sin is not imputed where there is no law. More- 
over, the law entered, that the offence might abound. 
Rom. v. 13, 20. 

Q. How do you prove that when we know our sin through the 
law, we onght the more earnestly to seek the remission of sin and 
righteousness in Christ? 

A. For they, being ignorant of God's righteousness, 
and going about to establish their own righteousness, 
have not submitted themselves unto the righteousness 
of God. For Christ is the end of the law for right- 
eousness to every one that believeth. Rom. x. 3, 4. 
Compare Rom. vii. 22. 

Q. What is the second reason? 

A That we may constantly endeavor, and pray to 
God for the grace of the Holy Spirit, that we may 
become more and more conformable to the image of 



208 KEEPING OF THE COMMANDMENTS. Q. 115. 



God, until we arrive at the perfection proposed to us, 
in the life to come. 

Q. How do yoa prove that we ought constantly to endeavor to 
become more and more conformed to the image of God? 

A. When all Israel is come to appear before the 
Lord thy God in the place which he shall choose, thou 
shalt read this law before all Israel iu their hearing. 
Gathej; the people together, men, and women, and 
children, and thy stranger that is within thy gates, 
that they may hear, and that they may learn, and 
fear the Lord your God, and observe to do all the 
works of this law : and that their children, which have 
not known any thing, may hear, and learn to fear the 
Lord your God, as long as ye live in the land whither 
ye go over Jordan to possess it. Deut. xxxi. 11 — 13. 

Q. How do yon prove that we ought constantly to pray to God 
for the grace of the Holy Spirit, that we may become more and 
more conformed to the image of G >&. 

A. Thou hast commanded us to keep thy precepts dil- 
igently. O that my ways were directed to keep thy 
statutes! Teach me, O Lord, the way of thy statutes; 
and I shall keep it unto the end. Give me understaod- 
* ing, and I shall keep thy law ; yea, I shall observe it 
with my whole heart. Make me go in the path of thy 
commandments: for therein do I delight. Incline my 
heart unto thy testimonies. Ps. cxix. 4, 5, 33 - 36. 

Q. When will we arrive at the point of perfection proposed to us? 

A. In a life to come. 

Q. How do you prove this? 

A. For we know in part, and we prophesy in part 
But when that which is perfect is come, then that 
which is in part shall be 'done away. 1 Cor. xiii. 
9, 10. 



Q. 116. OF PRAYER IN GENERAL. 209 



Again : Beloved, now are we the sons of God, and 
it doth not yet appear what we shall be : but we know 
that, when he shall appear, we shall be like him ; for 
we shall s^e him as he is. 1 John iii. 2. Compare 
Phil. iii. 12-14; 1 Cor. ix. 24, 25. 



OF PRAYER. 

Forty-Fifth Sabbath. 

Ques. 116. Why is prayer necessary for Chris- 
tians f 

Arts. Because it is that chief part of thankful- 
ness which God requires of us ; and also, because 
God will give his grace and Holy Spirit to those 
only who with sincere desires continually ask them 
of him, and are thankful for them. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. Prayer is necessary for Christians, for two rea- 
sons. 

Q. What is the first reason? 

A. Because it is the chief part of thankfulness 
which God requires of us. 

Q. How do you prove this? 

A. Offer unto God thanksgiving: ; and pay thy vows 
unto the Most Hi^h : and call upon me in the day of 
trouble: and I will deliver thee, and thou shalt glo- 
rify me. Ps. 1. H, 15. 
14 



210 



OF PRAYER IN GENERAL. Q. 117. 



Q. What is the second reason why prayer ie necessary? 

A. Because God will give his grace and Holy 
Spirit to those only, who with a sincere desire contin- 
ually ask them of him, and are thankful for them. 

Q. How do you prove that God will give his grace aiid Holy 
Spirit to those only, who with a sincere desire continnally ask 
them of him? 

A. But if from thence thou shaltseek the Lord thy 
God, thou shalt find him, if thou seek him with all 
thine heart, and with all thy soul. Deut. iv. 29. 

Again : Ask, and it shall be given you ; seek, and 
ye shall find ; knock, and it shall be opened unto 
you : for every one that asketh, receiveth ; and he 
that seeketh, findeth ; and to him that knocketh, it 
shall be opened. Matt. vii. 7, 8. 

Again : If ye then, being evil, know how to give 
good gifts unto your children ; how much more shall 
your Heavenly Father give the Holy Spirit to them 
that ask him. Luke xi. 13. 

Q, How do you prove that God will give his grace and Holy 
Spirit to those only, who are continnally thankful for them? 

A. Whoso offereth praise, glorifieth me: and to 
him that ordereth his conversation aright, will I show 
the salvation of God, Ps. 1. 23. 



Ques. 117. What are the requisites of that prayer 
which is acceptable to God> and which he will hear f 

Ans. First, that we from the, heart pray to the 
one true God only, who hath manifested himself 
in his word, for all things he hath commanded us 
to ask of him ; Secondly, that we rightly and thor- 
oughly know our need and misery, that so we may 
deeply humble ourselves in the presence of his 



Q. 117. OF PRAYER IN GENERAL. 



211 



Divine Majesty ; Thirdly, that we be fully per- 
suaded, that he, notwithstanding we are unworthy 
of it, will, for the sake of Christ our Lord, cer- 
tainly hear our prayer, as he hath promised us in 
his word. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. To a prayer that is acceptable to God, belong 
three things : First, that we know to whom we pray ; 
secondly, for what we pray ; and thirdly, how we 
must pray. 

Q. To whom shall we pray? 

A. To the one true God only, who hath manifested 
himself in his word. 

Q. How do you prove this? 

A. Hear, O my people, and I will testify unto thee : 
O Israel, if thou wilt hearken unto me: there shall 
no strange God be in thee ; neither shalt thou wor- 
ship any strange God. Ps. lxxxi. 8, 9. 

Again : Thou shalt worship the Lord thy God, and 
him only shalt thou serve. Matt. iv. 10. 

Q. For what shall we pray ? 

A. For all things he hath commanded us to ask of 
him. 

Q. How do you prove this? 

A. And this is the confidence that we have in him> 
that if we ask any thing according to his will, he 
heareth us. 1 John v. 14. 

Q. How must we pray? 

A. First, we must pray to God from the heart; 
secondly, we must rightly and thoroughly know our 



212 



OF PRAYER IN GENERAL. Q. 117. 



misery, that so we may deeply humble ourselves in the 
presence of his Divine Majesty ; Thirdly, we must be 
fully persuaded, that he, notwithstanding we are un- 
worthy of it, will, for the sake of Christ uiir Lord, cer- 
tainly hear our prayer. 

Q. How do you prove that we most pray to God from the heart? 

A. Let us lift up our heart with our hands, unto 
God in the heavens. Lam. iii. 41. 

Again ; The Lord is nigh unto all them that call 
upon him, to all that call upon him in truth. Ps. 
cxlv. 18. Compare John iv. 23, 24. 

Q. H >w do you prove that we mast rightly and thoroughly know 
onr need and misery? 

A. And the publican, standing afar off, would not 
lift up so much as his eyes unto heaven, but smote 
upon his breast, saying, God be merciful to me a sin- 
ner. Luke xviii. 13. Compare 2 Chron. xx. 12. 

Q, How do you prove that we must deeply humble ourselves in 
the presence of God' a D.vine Majesty? 

A. O my God, I am ashamed, and blush to lift up 
my face to thee, my God : for our iniquities are in- 
creased over our head, and our trespass is grown up 
unto the heavens. Ezra ix. 6. Compare Ps. xxxiv. 18. 

Q, How do yon prove that we must be fully pprsuaded, that he, 
notwithstanding we are unworthy of it, will, for the sake of Cnrist 
our Lord, certainly hear our prayer? 

A. Now, therefore, O our God, hear the prayer of 
thy servant, and his supplicati- >us, and cause thy face to 
shine upon thy sanctuary that is desolate, for th« 
Lord's sake. O my God, incline thine ear, and hear ; 
open thine eyes, and behold our desolations, and the 
city which is called by thy name: for we do not pre- 
sent our supplications before thee for our righteous- 
nesses, but for thy great mercies. Dan. ix. 17, 18 



Q 118. OF PRAYER IN GENERAL. . 213 

Again : In whom we have boldness and access with 
confidence by the faith of him. Eph. iii. 12. 

Q, H -w are you assured that yoa will be heard? 

A. Because he has promised it in his word. 

Q. How do you prove this? 

A. Whatsoever ye shall ask in my name, that will 
I do, that the Father may be glorified in the Son. 
John xiv. 13. 

£ga\u : If ye abide in me, and my words abide in 
you, ye shall ask what ye will, and it shall be done 
unto you. John xv. 7. 

Again : Verily, verily, I say unto you, Whatsoever 
ye shall ask the Father in my name, he will give it 
you. John xvi. 23. 



Que*. 118. What hath God commanded us to ask 
of him f 

Am. All things necessary for soul* and body,f 
which Christ our Lord has comprised in that prayer 
he himself has taught us. 

EXPLANATION AND PROOF. 
Q. What are the contents of thi6 question and answer? 

A. We must ask of God, according to the direction 
of the Lord's Prayer: First, things necessary for the 
soul ; secondly, things necessary for the body. 



* Things necessary for s^uL — First, those things which have ref- 
erence to ihe honor, ol God, compi ed in ihe first, second and third 
petitions; Secondly, tin s- whi h havt- refer nee to onr spiritual 
need, comprised in the fifth and sixth petitions. 

f Things necessary for body. — Comprised in the fourth petition. 



214 



OF THE LORD'S PRAYER. Q. 1 19, 120. 



Q. How do you prove this? 

A. It is shown by the following questions and an- 
swers on the six different petitions of the Prayer, 
which the Lord himself has taught us. 



Ques. 119. What are the words of that 

Prayer f 

Arts. Our Father which art in heaven. 
Hallowed be thy name. Thy kingdom 
come. Thy will be done on earth, as it it 
in heaven. Give us this day our daily 
bread. And forgive us our debts, as we 
forgive our debtors. And lead us not into 
temptation, but deliver us from evil. For 
thine is the kingdom, and the power, and 
the glory, for ever. Amen. 



Forty-Sixth Sabbath. 

Ques. 120. Wliy hath Christ commanded us to 
address God thus : Our Father ? 

Ans. That immediately, in the very beginning 
of our prayer, he might excite in us a child like 
reverence for, and confidence in God, which are 
the foundation of our prayer ; namely r , that God is 
become our Father in Christ, and will much less 
deny us what we ask of him in true faith, than our 
parents will refuse us earthly things. 



Q. 120. OF THE LORD'S PRAYER. 



215 



EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. By the words, "Our Father,'' Christ intends in 
the beginning of this prayer to excite in us : First, a 
child-like reverence for God; and secondly, a child- 
like confidence in him. 

Q. How do yon proye that Christ intends, by the words, "Oar 
Father," in the beginning of this prayer, to excite in us a childlike 
reverence for God ? 

A. Ye shall fear every man his mother, and his 
father.* Lev. xix. 3 ; Mai. i. 6. 

Q. How do you prove that Christ intends, by the words " Oar 
Father' * in the beginning of this prayer, to excite in us a child-like 
confidence in God? 

A. Look down from heaven, and behold from the 
habitation of thy holiness and of thy glory : where is 
thy zeal and thy strength, the sounding of thy bow- 
els and of thy mercies towards me? are they re- 
strained ? Doubtless thou art our Father, though 
Abraham be ignorant of us, and Israel acknowledge 
us not : thou, O Lord, art our Father, our Redeemer ; 
thy name is from everlasting. Isa Ixiii. 15, 16. 

Again : If a son shall ask bread of any of you that 
is a father, will he give him a stone? Luke xi. 11. 

Q. Why is such child-like confidence necessary for us at the be- 
ginning of oar prayer? 

A. Because it is the foundation of our prayer. 

Q, How do you prove this? 

A. But let him ask in faith, nothing wavering: 
for he that wavereth is like a wave of the sea driven 
with the wind and tossed. For let not that man think 



* Since then we call God "Oar Father," we acknowledge in this 
way that fear or reverence belongs to him. 



HQ 



OF THE LORD'S PRAYER. Q. 121. 



that he shall receive any thing of the Lord. A double- 
minded man is unstable in all his ways. James i. 
6-8. 

Q. In -what does 6a ch chiid-like confidence consist? 

A. In this, that God is become our Father in 
Christ, and will much less deny us what we ask of him 
in true faith, than our parents will refuse us earthly 
things. 

Q, How do yon prove that Gol is become onr F ither in Christ? 

A. But as many as received^ im, to them gave he 
power to become the sons of God, even to them that 
believe in his name. John i. 12. 

Again : He hath made us accepted in the Beloved. 
Eph. i. 6. 

Q. Hf>w do you prove that G d will ranch less deny ns what we 
ask of him in troe faith, than our parents will refuse us earthly 

things ? 

A. If ye then, being evil, know how to give good 
gifts unto your children, how much more shall your 
Father which is iu heaven give good things to them 
that ask him. Matt. vii. 11. 

Again : Like as a father pitieth his children, so the 
Lord pitieth them that fear him. Ps. ciii. 13. 

Again : Can a woman forget her sucking child, that 
she should not have compassion on the son of her 
womb? yea, they may forget, yet will I not forget 
thee. Behold, I have graven thee upou the palms of 
my hands. Isa. xlix. 15, 16. 



Ques. 121. Why is there added: Which art 
in Heaven ? 

Ans. Lest we should form any earthly concep- 
tions of God's heavenly majesty, and that we may 



Q. 121. OF THE LORD'S PRAYER. 



217 



expect from his almighty power all things neces- 
sary for soul and body. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The words, " Which art in heaven/' are added 
in the beginning of this prayer for two reasons. 

Q, What is the first reason ? 

A. That we may form no earthly conceptions of 
God's heavenly majesty. 

Q. How do yon prove this? 

A. But will God indeed dwell on the earth ? behold 
the heaven and heaven of heavens cannot contain 
thee. 1 Kings viii. 27. 

Again : God that made the world, and all things 
therein, seeing that he is Lord of heaven and earth, 
dwelleth not in temp'es made with hands; neither is 
worshipped with men's hands, as though he needed 
any thing. Acts xvii. 24, 25. 

Q. What is the second reason? 

A. That we may expect from his almighty power, 
all thiugs necessary for soul and body. 

Q. How do yon prove this? 

A. But our God is in the heavens: he hath done 
whatsoever he pleased. Ps. cxv. 3. 

Again : O Lord God of our fathers, art not thou 
God in heaven? and rulest not thou over all the king- 
doms of the heathen? and in thine hand is there not 
power and might, so that none is able to withstand 
thee? 2 Chron. xx. 6. 



218 



OF THE FIRST PETITION. Q. 122. 



Porty-Seyenth Sabbath. 

Ques. 122. What is the first petition f 

Arts. " Hallowed be thy name." That is: Grant 
us first, rightly to know thee, and to sanctify, glo- 
rify and praise thee in all thy works, in which thy 
power, wisdom, goodness, justice, mercy and truth 
are clearly displayed , and further also, that we 
may so order and direct our whole lives, our 
thoughts, words and actions, as that thy name may 
never be blasphemed, but rather honored and 
praised, on our account. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the first petition we desire : First, that the 
Lord's name may be hallowed by us : Secondly, that 
we may induce others to hallow it. 

Q. What do we pray for, when we desire that the Lord's name 
may be hallowed by ns. 

A. First, that we may rightly know God ; Secondly, 
that we may sanctify, glorify and praise him in all his 
works. 

Q, How do yon proye that we ought rightly to know God 7 

A. I cease not to give thanks for you, making men- 
tion of you in my prayers ; that the God of our Lord 
Jesus Christ, the Father of Glory, may give unto you 
the spirit of wisdom and revelation in the knowledge 
of him. Eph. i. 16, 17. Compare John xvii. 3. 



Q. 122. OF THE FIEST PETITION. 



219 



Q. How do you prove that we ought to sanctify, glorify and 
praise God in all his works? 

A. O Lord, open thou my lips ; and my mouth shall 
ghow forth thy praise. Ps. li. 15. 

Again: Let my mouth be filled with thy praise 
and with thy honor all the day. Ps. lxxi. 8 ; Ps. 
cxix. 137. 

Q. What shall we sanctify, glorify and nraise, in the works of 
God? 

A. His power, wisdom, goodness, justice, mercy and 
truth. 

Q. How do you prove that we ought to sanctify, glorify and 
praise God's power? 

J.. O Lord God, thou hast begun to show thy ser- 
vant thy greatness, and thy mighty hand : for what 
God is there in heaven or in earth, that can do ac- 
cording to thy works, and according to thy might? 
Deut. iii. 24. 

Again : God hath showed it unto them. For the 
invisible things of him from the creation of the world 
are clearly seen, being understood by the things that 
are made, even his eternal power and Godhead. 
Rom. i. 19, 20. 

Q. How do you prove that we ought to sanctify, glorify and 
praise God's wisdom ? 

A. O Lord, how manifold are thy works ! in wis- 
dom hast thou made them all. Ps. civ. 24. 

Q. How do you prove that we ought to sanctify, glorify and 
praise God's goodness? 

A O give thanks unto the Lord ; for he is good: 
for his mercy endureth for ever. Ps. exxxvi. 1. So 
in all the verses. 

Again : All the paths of the Lord are mercy and 
truth unto such as keep his covenant and his testi- 
monies. Ps. xxv. 10. 



220 OF THE FIRST PETITION. Q. 122. 

Again: And God saw every thing that he made, 
and, behold, it was very good. Gen. i. 31. 

Q. How do you prove that we ought to sanctify, glorify and 
praise God's justice? 

A. The Lord our God is righteous in all his works 
which he doeth. Dan. ix. 14. 

Q. How do you prove that we ought to sanctify, glorify and 
praise God's mercy? 

A. The Lord is merciful and gracious, slow to an- 
ger, and plenteous in mercy. Ps. ciii. 8. 

Q. How do you prove that we ought to sanctify, glorify und 
praise God's truth? 

A. The works of his hands are verity and judg- 
ment; all his commandments are sure. Ps. cxi. 7. 

Again: Thy mercy, O Lord, is in the heavens; 
and thy faithfulness reacheth unto the clouds. Ps. 
xxxvi. 5. 

Q. What do we pray for, when we desire that we may induce 
others to hallow God's name? 

A. Tbat we may so order and direct our lives, our 
thoughts, words and actions, as that the name of God 
may never be blasphemed, but rather honored and 
praised, on our account. 

Q. How do you prove this? 

A. For thy name's sake lead me, and guide me. 
Ps. xxxi. 3. Compare Ps. cxv. 1 ; 1 Tim. vi. 7. 



Q. 123. OF THE SECOND PETITION. 



221 



Forty-Eighth Sabbath. 

Ques. 123. What is the second petition ? 

Ans. "Thy kingdom come." That is: Rule us 
bo by thy Word and Spirit, that we may submit 
ourselves more and more to thee; preserve and in- 
crease thy Church, destroy the works of the devil, 
and all violeuee which would exalt itself against 
thee; and also, all wicked counsels devised against 
thy holy word, until the full perfection of thy 
kingdom takes place, wherein thou shalt be all in 
all. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the second petition we pray for the coming 
of Christ's kiogdom in three ways: First, as a king- 
dom of grace; secondly, as a kingdom of power; 
thirdly, as a kingdom of eternal glory. 

Q. What do we desire, when we pray that the kingdom of grace 
may come to us? 

A. First, that he would rule us so by his Word 
and Spirit, that we may submit ourselves more and 
more to him ; secondly, that he would preserve and 
increase his Church. 

Q, How do you prove that we pray to God. so to be ruled by his 
Woid, that we may submit ourselves more and more to him? 

A. Teach me to do thy will ; for thou art ray God : 
thy Spirit is good ; lead me into the land of upright- 
ness. Fs. cxliii. 10. 



222 OF THE SECOND PETITION. Q. 1 23. 

Again : Show thy ways, O Lord ; teach me thy 
paths. Lead me in thy truth, and teach me. Ps. xxv. 
4, 5. Compare Ps. cxix. 5. 

Q. How do you prove that we pray to God that he should pre- 
serve and increase his Chnrch? 

A. Save now, I beseech thee, O Lord : O Lord, I 
beseech thee, send now prosperity. Blessed be he 
that cometh in the name of the Lord. Ps. cxviii. 25, 
26. 

Again : Do good in thy good pleasure unto Zion : 
build thou the walls of Jerusalem. Ps. li. 18. 

Again : Pray for the peace of Jerusalem : they 
shall prosper that love thee. Peace be within thy 
walls, and prosperity within thy palaces. Ps. cxxii. 
6, 7. 

Q. What do we desire, when we pray that the kingdom of power 
may come to us? 

A. That God would destroy : First, all the works 
of the devil : Secondly, all violence which would exalt 
itself against him : Thirdly, all wicked counsels de- 
vised against his Holy Word. 

Q. How do you prove that we pray to God that he should destroy 
all the works of the devil? 

A. And the God of peace shall bruise Satan under 
your feet shortly. Rom. xvi. 20. Compare 1 John 
iii. 8. 

Q. How do you prove that we pray to Grod to destroy all violence 
which would exalt itself against God? 

A. Let them all be confounded and turned back 
that hate Zion. Ps. cxxix. 5. 

Again : Destroy them, O God ; let them fall by 
their own counsels; cast them out in the multitude of 
their transgressions ; for they have rebelled against 
thee. Ps. v. 10. 



Q 123. OF THE SECOND PETITION. 223 



Q. How do you prove that we pray to God to destroy all wicked 
counsels devised against his Holy Word? 

A. They have taken crafty counsel against thy 
people, and consulted against thy hidden ones. They 
have said, Come, and let us cut them off from being a 
nation ; that the name of Israel may be no more in 
remembrance. For they have consulted together with 
one consent : they are confederate against thee. Fill 
their faces with shame ; that they may seek thy name, 
O Lord. Ps. lxxxiii. 3 — 5, 16. 

Again : Put them in fear, O Lord : that the na- 
tions may know themselves to be but men. Ps. ix. 20. 

Q. What do we desire, when we pray that the kingdom of eternal 
glory may come to us? 

A. That the full perfection of his kingdom may be 
introduced, wherein he shall be all in all. 

Q. How do you prove that we pray to God, that the full perfec- 
tion of his kingdom may be introduced? 

A. The Spirit and the bride say, Come. And let 
him that heareth say, Come. And let him that is 
athirst, come. And whosoever will, let him take the 
water of life freely. He which testified! these things 
saith, Surely, I come quick ly : Amen. Even so, come, 
Lord Jesus. Rev. xxii. 17, 20. 

Q. How do you prove that God, in his kingdom, will be all m 
all? 

A. Then cometh the end, when he shall have deliv- 
ered up the kingdom to God, even the Father ; when 
he shall have put down all rule, and all authority 
and power. And when all things shall be subdued 
unto him, then shall the Son also himself be subject 
unto him that put all things under him, that God 
may be all in all. 1 Cor. xv. 24, 28. 



224 



OF THE THIRD PETITION. 



Q. 124. 



Forty-Ninth Sabbath. 

Ques 124, What is the third petition f 

Arts. "Thy will be done on earth, as it is in 
heaven." That is: Grant that we and all men 
may renounce our own will, and without murmur- 
ing obey thy will, which is only good; that so ev- 
ery one may attend to. and perform the duties of 
his station and calling, as willingly and faithfully 
as the angels do in heaven. 

EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. In the third petition we desire of God : First, 
that we may renounce our own wil! ; secondly, that 
we may obey God's will ; thirdly, that we may per- 
form the duties of our station and calling, as the an- 
gels do in heaven. 

Q. How do you prove that we desire of God that we may re- 
nounce our own will? 

A. Incline not my heart to any evil thing, to prac- 
tise wicked works with men that work iniquity; and 
let roe not eat of their dainties. Ps. cxli. 4. Com- 
pare Matt. xvi. 24. 

Q. How do you prove that we desire of God that we may obey 
his will? 

A. Teach me, O Lord, the way of thy statutes; 
and I shall keep it unto the end. Give me under- 
standing, and I shall keep thy law; yea I shall ob- 
serve it with my whole heart. Make me to go in the 
path of thy commandments ; for therein do I delight 



Q. 125. OF THE FOURTH PETITION. 225 

Order my steps in thy word : and let not any iniquity 
have dominion over me. Ps. cxix. 33—36, 133. 

Again : The will of the Lord be done. Acts xxi. 
14. 

Q. How do you prove that we desire of God that we may perform 
the duties of our station and calling, as the angels d© in heaven? 

A. This is plain from the last words of this peti- 
tion : "As it is in Heaven." 

Q. How do the angels perform the duties of their station? 

A. Willingly and faithfully. 

Q. How do you prove this? 

A. Bless the Lord, ye his angels, that excel in 
strength, that do his commandments, hearkening unto 
the voice of his word. Bless ye the Lord, all ye his 
hosts ; ye ministers of his, that do his pleasure. Ps. 
ciii. 20, 21. 



Fiftieth Sabbath. 

Ques. 125. What is the fourth petition f 

Arts. "Give us this day our daily bread." That 
is: Be pleased to provide us with all things neces- 
sary for the body, that we may thereby acknowl- 
edge thee to be the only fountain of all good and 
that neither our care nor industry, nor even thy 
gifts, can profit us without thy blessing, and there- 
fore, that we may withdraw our trust from all 
creatures, and place it alone in thee. 
15 



226 OF THE FOURTH PETITION. Q. 125. 



EXPLANATION AND PROOF. 
Q, What are the contents of this question and answer? 

A. In the fourth petition we desire of God all things 

necessary for the body. 

Q. How do yon prove this? 

A. The eyes of all wait upon thee : and thou giv- 
est them their meat in due season. Thou openest 
thine hand, and satisfiest the desire of every living 
thing. Ps. exlv. 15. 16. 

Again : Yea, the Lord shall give that which is 
good ; and our land shall yield her increase. Ps. 
lxxxv. 12. 

Again : Two things have I required of thee ; deny 
me them not before I die: remove far from me vanity 
and lits; give me neither poverty nor riches; feed 
me with food convenient for me. Prov. xxx. 7, 8. 
Compare Ps. civ. 27, 28. 

Q. Why do we pray to God for all things necessary for the body? 

A. First, that we may thereby acknowledge him to 
be the only fountain of all good ; secondly, that nei- 
ther our care nor industry, nor even his gifts, can 
profit us without his blessing; thirdh, that we may 
withdraw our trust from all creatures, and place it 
alone in him. 

Q. How do yon prove that God is the only fountain of ail good? 

A. O thou that nearest prayer, unto thee shall all 
flesh come. Ps. Ixv. 2 ; James i. 17. 

Again: Turn from these vanities unto the living 
G^d, which made heaven, and earth, and the sea, and 
all things that are therein : who in times past suf- 
fered ail nations to walk in their own ways. Never- 
theless, he left not himself without witness, iu that he 
did good, and gave us rain from heaven, and fruitful 



Q. 125. OF THE FOURTH PETITION. 227 



seasons, filling our hearts with food and gladness. 
Acts xiv 15 17. 

Q. How do yon prove that neither our care nor industry, nor 
even hU gift s, can profit os without his bL ssing? 

A. And he humbled thee, and suffered thee to hun- 
ger, and fed thee with manna, which thou knewest 
not, neither did thy fathers know ; that he might 
make thee know that man doth not live by bread 
only, but by every word that proceedeth out of the 
mouth of the Lord, doth man live. Deut. viii. 3 ; 
Ps. xxxvii. 16, 17, 37, 

Again : Except the Lord build the house, they la- 
bor in vain that build it: except the Lord keep the 
city, the watchman waketh but in vain. It is vain 
for you to rise up earlv, to sit up late, to eat the bread 
of seasons : for so he giveth his beloved sleep. (Sleep- 
ing.) Ps. cxxvii. 1, 2. 

A grain : The blessing of the Lord, it maketh rich, 
and he addeth no sorrow with it. Pro v. x. 22. See 
also Haggai ii. 16 -20. 

Q. How do you prove that ousht *o withdraw our trust from 
all creature-, and pihc^ it alone on God? 

A. Put not your trust in princes, nor in the son of 
man, in whom there is no help. His breath goeth 
forth, he returnelh to his earth ; in that very day his 
thoughts perish. Happy is he that hath the God 
of Jacob for his help, whose hope is in th * Lord his 
God : which made heaven and earth, the sea, and all 
thar, therein is: which keepeth truth forever: which 
executeth judgment for the oppressed: which giveth 
food to the hungry. Ps. cxlvi. 3—8. 

Again : Cast thy burden upon the Lord, and he 
shall sustain thee. Ps. Iv. 22. 

Again : Trust in him at all times; ye people, pour 
out your heart before him : God is a ref uge for us. Se- 



228 



OF THE FIFTH PETITION. Q. 126. 



lah. Trust not in oppression, and become not vain in 
robbery : if riches increase, set not your heart upon 
them. Ps. lxii. 8, 10. 



Fifty-First Sabbath. 

Ques. 126. What is the fifth petition? 

Arts. " And forgive us our debts, as we forgive 
our debtors" That is: Be pleased for the sake 
of Christ's blood, not to impute to us, poor sinners, 
our transgressions, nor that depravity which always 
cleaves to us ; even as we feel this evidence of thy 
grace in us, that it is our firm resolution from the 
heart to forgive our neighbor. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the fifth petition, we desire the forgiveness of 
our debts. 

Q. How do yon prove this? 

A. Have mercy upon me, O God, according to thy 
lovmgkiudness : according unto the multitude of thy 
tender mercies, blot out my transgressions. Wash me 
thoroughly from mine iniquity, and cleanse me from 
my sin. Purge me with hyssop, and I shall be clean: 
wash me, and I shall be whiter than snow. Hide thy 
face from my sins, and blot out all mine iniquities. 
Ps. li. 1, 2, 7, 9. 

Again : Remember not the sins of my youth, nor my 



Q. 126 OF THE FIFTH PETITION. 229 

transgressions : according to thy mercy remember 
thou me, for thy goodness' sake, O Lord. Ps. xxv.7. 

Q. What is meant by oar debts? 

A. All our transgressions, and also that depravity 
which always cleaves to us. 

Q. How do yon prove this? 

A. Forgive us our sins. Luke xi. 4. 

Q, What is meant by the forgiveness of snch sins? 

A. For the sake of Christ's blood, not to impute 
them to us. 

Q. How do yon prove this? 

A. Blessed are they whose iniquities are forgiven, 
and whose sins are covered. Blessed is the man to 
whom the Lord will not impute sin. Rom. iv. 7, 8. 
Compare 1 John ii. 12. 

Again : For this is my blood of the New Testa- 
ment, which is shed for many, for the remission of 
sins. Matt. xxvi. 28. 

Q. What is meant by the expression : "As we forgive onr debt- 
ors ?" 

A That it is our firm resolution to forgive our 
neighbor. 

Q. How do yon prove this? 

A. And forgive us our sins ; for we also forgive 
every one that is indebted to us. Luke xi. 4. 

Q. How must we forgive onr neighbors? 

A. From the heart. 

Q, How do you prove this? 

A. So likewise shall ray heavenly Father do also 
unto you, if ye from your hearts forgive not every 
one his brother their trespasses. Matt, xviii. 35. 



230 



OF TH^ SIXTH PETITION. 



Q. 127. 



Fifty-Second Sabbath. 

Ques. 127. What is the sixth petition f 

Ans. "And lead us not into temptation, but de- 
liver us frotn evil." That is: Since we are so 
weak in ourselves, that we cannot stand a moment ; 
and besides this, since our mortal enemies, which 
we have renounced, the devil, the world, and our 
own flesh, cease not to assault us: do thou, there- 
fore, preserve and strengthen us by the power of 
thy Holy Spirit, that we may not be overcome in 
this spiritual warfare ; but constant-y and strenu- 
ously may resist our foes, until at last we obtain a 
complete victory. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. In the sixth petition, we desire of God that he 
would : First, preserve and strengthen us against all 
our spiritual enemies ; Secondly, er»ahle us completely 
to overcome thera — and this for two reasons. 

Q. How do yoa prove that we desire of God that he wonld pre- 
serve and strengthen ns against all our spiritual enemies? 

A. There was given to me a thorn in the flesh, the 
messenger of Satan to buffet me, lest I should be ex- 
alted above measure. For this thing I besought the 
Lord thrice, that it might depart from me. 2 Cor. 
sii. 7, 8. 

Q. How do yon prove that we desire of God that he wonld ena- 
ble ns completely to overcom i our spiritoai enemies? 

A. And the God of peace shall bruise Satan under 
your feet shortly. Rom. xvi. 20. 



Q. 127. OF THE SIXTH PETITION. 231 

Again : To the end he may stablish your hearts 
unblamable in holiness before God. even our Father, 
at the coming of our Lord Jesus Christ with all his 
saints. 1 Thess. iii. 13. 

Again : And the very God of peace sanctify you 
wholly, and I p^ay God your whole spirit and soul 
and body be preserved blameless unto the coming of 
our Lord Jesus Christ. 1 Thess. v. 23. 

Q. What is the first reason why he should preserve us, and ena- 
ble us lo ov rcome oar enemies? 

A. Since we are so weak in ourselves, that we can- 
not stand a moment. 

Q. How do you prove tliis? 

A. Watch and pray, that ye enter not into tempta- 
tion : the spirit indeed is willing, but the flesh is 
weak. Matt. xxvi. 41 ; John xv. 5. 

Q. What is the second reason? 

A. Since our enemies, which we have renounced, 
the devil, the world, and our own flesh, cease not to 
assault us. 

Q. How do yon prove that the devil does not cease to assault us? 

A. Be sober, be vigilant ; because your adversary 
the devil, as a roaring lion, walketh about, seeking 
whom he may devour. 1 Pet. v. 8. 

Again: And the Lord said, Simon, Simon, behold, 
Satan hath desired to have you, that he may sift you 
as wheat: but I have prayed for thee, that thy faith 
fail not. Luke xxii. 31, 32. 

Again : Put on the whole armor of God, that ye 
may be able to Kand against the wiles of the devil. 
For we wrestle not against flesh and blood, but against 
principalities, against powers, against the rulers of the 



232 



OF THE SIXTH PETITION. Q. 127. 



darkness of this world, against spiritual wickedness 
in high places. Eph. vi. 11, 12. 

Q. How do you prove that the world does not cease to assault 
us? 

A. My son, if sinners entice thee, consent thou not. 
Prov. i. 10. 

Again: Because ye are not of the] world, but I 
have chosen you out of the world, therefore the world 
hateth you. John xv. 19. 

Again : Love not the world, neither the things that 
are in the world. If any man love the world, the 
love of the Father is not in him. For all that is in 
the world, the lust of the flesh, and the lust of the 
eyes, and the pride of life, is not of the Father, but is 
of the world. And the world passeth away, and the 
lust thereof: but he that doeth the will of God abid- 
eth for ever. 1 John ii. 15, 16, 17. 

Q. How do you prove, that our own flesh does not oease to assault 

usr 

A. For the flesh lusteth against the Spirit, and the 
Spirit against the flesh : and these are contrary the 
one to the other ; so that ye cannot do the things that 
ye would. Gal. v. 17. 

Again: But every man is tempted, when he is 
drawn away of his own lust, and enticed. James i. 
14. Compare Rom. vii. 23. 

Q. By what do we desire that God should strengthen us? 

A. By the power of his Holy Spirit. 

Q. How do you prove this? 

A. For this cause I bow my knees unto the Father 
of our Lord Jesus Christ, of whom the whole family in 
heaven and earth is named, that he would grant you, 
according to the riches of his glory, to be strengthened 



Q. 1 28. CONCLUSION of lord's prayer. 233 



with might by his Spirit in the inner man. Eph. iii. 
14-16. 

Q. For what purpose do we desire that he should strengthen us? 

A. That we may resist those enemies which we have 
renounced, and may not be overcome in this spiritual 
warfare. 

Q, How do yon prove this? 

A. Finally, my brethren, be strong in the Lord, and 
the power of his might. Put on the whole armor of 
God, that ye may be able to stand against the wiles of 
the devil.— Wherefore take unto you the whole armor 
of G^d, that ye may be able to withstand in the evil 
day, and having done all to stand. Eph. vi. 10, 11, 13. 
Compare 1 Thess. v. 23, 24. 



Ques. 128. How do you conclude your prayer f 

Ans. " For thine is the kingdom, the power, and 
the glory, forever." That is: All this we ask of 
thee, because thou, being king and Almighty, art 
willing and able to give us all good: and all this 
we pray for, that thereby, not we, but thy holy 
name, may be glorified for ever. 

EXPLANATION AND PROOF. 
Q. What are the contents of this question and answer? 

A. The conclusion of the Lord's Prayer reminds ua, 
that we desire the blessings asked in these petitions 
from God, for three reasons. 

Q. What is the first reason f 

A. That God, as our king, is willing to give us all 
that is good. 



234 CONCLUSION of lord's prayer. Q. 128. 



Q. How do you prove this? 

A. Hearken unto the voice of ray cry, ray king, and 
my god ; for unto thee will I pray. Ps. v. 2. 

Q, What is the second reason? 

A. That God, as Almighty, is able to give us all 
that is good. 

Q. How do yoo prove this? 

A. Lord God of our fathers, art not thou God in 
Heaven ; and rulest not thou overall the kingdoms of 
the heathen? and in thine hand is there not power 
and might, so that none is able to withstand thee? 2 
Chron. xx. 6. 

Again: Thine, O Lord, is the greatness, and the 
power, and the glory and the victory, and the majesty : 
for all that is iu the heaven and the earth is thine ; 
thine is the kingdom, O Lord, and thou art exalted as 
head above all. Both riches and honor come of thee, 
and thou reignest over all ; and in thine hand is power 
and might; and in thine hand it is to make great, and 
to give strength unto all. 1 Chron. xxix. 11, 12. 

Q. What is the third reason ? 

A. That thereby, not we, but God's holy name, may 
be glorified for ever. 

Q. How do yon prove this? 

A. Not unto us, O Lord, not unto us, but unto thy 
name, give glory, for thy mercy, and for thy truth's 
sake. Ps. cxv. 1. Compare John xiv. 13; Jer. 
xxxiii. 8, 9. 

Again : Now, therefore, O Lord our God, save us 
from his hand * thatal) the kingdoms ot the earth may 
know that thou art the Lord, even thou only. Isa. 
xxxvii. 20. 



* Of proud Sennacherib, who dtfies the Gv,d cf heaven. 



Q. 129. CONCLUSION of lord's prayer. 235 



Again: O Lord, hear; O Lord, forgive; O Lord, 
hearken aud do; defer not, for thine own sake, O ray 
God : for thy city and thy people are called by thy 
name. Dan. ix. 19. 



Ques. 129. What doth the word Amen signify f 

Ans. " Amen" signifies : It shall truly and cer- 
tainly be; fjr my prayer is more assuredly heard 
of God, than I feel in my heart that I desire these 
things of him. 

explanation and proof. 

Q. What are the contents of this question and answer? 

A. The word Amen assures us that our prayer is 
certainly heard. 

Q. Why do s it assare ns that our prayer is certainly heard? 

A. Because Amen signifies : It shall truly and cer- 
tainly be, 

Q. How do you prove this? 

A. The prophet Jeremiah said, Amen: the Lord 
do so : the Lord perform thy words which thou hast 
prophesied. Jer. xxviii. 6. 

Again: For all the promises of God in him are 
yea, and in him Amen, unto the glory of God by us. 
2 Cor. i. 20. 

Q. What are you then to believe in regard to the hearing of your 
prayer ? 

A. That my prayer is much more assuredly heard 
of God, than I feel in my heart that I desire these 
things of him. 



236 CONCLUSION of lord's prayer. Q. 129. 



Q, How do yon prove this? 

A. Before they call I will answer ; and while they 
are yet speaking, I will hear. Isa. lxv. 24. 

Again : Now unto him that is able to do exceeding 
abundantly above all that we ask or think, according 
to the power that worketh in us, unto him be glory in 
the Church by Christ Jesus throughout all ages, world 
without end. Amen. Eph. iii. 20, 21. 



QUESTIONS AND COUNSELS, 



AS HELPS TO SELF-EXAMINATION. 



Let each one ask himself or herself these questions. 
Make a.pause after each one ; and bring the conscience, 
the heart, and the life, solemnly up to these tests. It is 
better to answer these questions now than to meet them 
in the day of Judgment. Oh ! be honest with your soul ! 

QUESTIONS. 

K Have you been made to feel that by nature you were 
in a lost and helpless condition ? Have you experienced 
the conviction that your heart is the seat and fountain of 
sin, and that you have committed many acts of transgres- 
sion and sin against God ? Have you felt that there is no 
way of escape from this condition of misery, save through 
the Cross of Christ? Have you hence been led to despair 
of yourself, and your works, and to throw yourself alto- 
gether on the free mercy of God in Christ? 

2. Have you been willing to acknowledge that this de- 
pravity and helplessness of your nature comes from sin ? 
Have you felt that in punishing you for your sin, God is 
just? Have you been willing to acknowledge that God 
has a right to require obedience to the whole law ? Have 
you felt that you are altogether unable to deliver yourself 
from misery and want, and that a divine deliverer alone 
can save you ? 

3. Have you hence turned towards Christ as the God- 
man, and as such the only one able and willing to save 
you? Have you sincerely turned unto him, accepted of 
him as your oaly hope, and thrown yourself unreservedly 
upon his sacrifice for salvation ? 



238 HELPS TO SELF-EXAMINATION. 



4. Have you reason to believe that God has accepted of 
you, and that you are truly converted to him? On what 
is your hope of acceptance with God based? On your refor- 
mation ? On your sorrow for sins ? On your prayers ? On 
your tears? On your good works ? On yc ur religious acts? 
Or is it on Christ alone, as your all in all ? Has Christ ap- 
peared to your soul as the one altogether lovely ? 

5. Do you love God? Can you call him, 14 Abba, Hea- 
venly Father?" Do you desire to live to his glory here, 
and to praise him forever hereafter? Is it your great com- 
fort now that you belong to the Saviour? Have you the 
consciousness of pardoned sin? Do you delight in relig- 
ious worship? Do you delight in serving God ? 

6. Do you hate, and desire to be delivered from all sin ? 
Do you pray much to be delivered from sin ? Do you love 
and strive after holiness ? Do you live near to God ? 

7. Do you pray ? Do you love prayer ? Do you love the 
Scriptures? Do you see a loveliness in the truths of the 
Bible? Do you desire to'grow in grace and in the knowl- 
edge of God ? Do you desire to live so as to promote the 
glor/ of God, as the chief end of your life? 

8. Do you feel the importance ot adorning religion by a 
holy and blameless life? Do you seek sincerely so to honor 
and adorn religion? Are you jealous for the honor of re- 
ligion ? 

9. Do you hate sin? In others? In yourself? Does the 
sight of sin really pain you ? Do the strivings of sin in 
you give you penitence, humility, and deep distress of 
soul? 

10. Do you love holiness? Is the beauty of holiness to 
you the highest beauty ? Do you desire that others might 
be holy ? Do you long for a holy church ? Do you desire 
to be holy ? Is holiness to you one of the chief attractions 
of heaven ? 

11. Have you any bosom sin ? Do you yield to any in- 
dulgence which you know to be sinful, and which you 



HELPS TO SELF-EXAMINATION. 23& 



nevertheless love ? Are you willing to part with it? If 
you regard iniquity in your heart, the Lord will not hear 
you. 

12. Are you at all times humbly and anxiously endeavr 
oring to be a Christian, and to seek holiness of heart? Or 
do you only manifest this c ncern at.sp<-cial umes? Such 
as Communion seasons? Do you, after the^e seasons, go 
back again to your former course of life ? 



COUNSELS. 

1. Remember that you are an immortal being, and that 
many euemies beset you her«, and that especially 4k the 
heart is deceitful above all things, and desperately wick- 
ed." Ask yourself the preceding questions carefulh and 
prayerfully, that you may not be self-deceived. When 
you find yourself doubtful or deficient in any point, let 
it not discourage you; but labour and pray until you 
shall have made that attainment which will enable you 
to answer it in the affirmative. Remember the promises 
of God, and claim them for yourself. 

2. r>o not feel satisfied unless you are constantly groov- 
ing in grace. The great means of growing in grace are, 
secret prayer, reading the word of God, watchfulness, and 
self-examination. Let these be your constant resort on 
every occasion of doubt, or of temptation, and let these 
be your daily spiritual food. Have also, if possible, some 
good religious reading on hand always, especially books 
of a practical and devotional kind. The works of Arndt, 
Krummaeber, Doddridge, Baxter, Bunyan and Owen, 
have been blest to the souls of thousands. ±5»it the best 
of all books is undoubtedly the Bible itself. Let this pre- 
cious book be emphatically "a lamp m to your feet, and 
a light unto your path." It unfolds the consoling doc- 
trine and ihe directing precept, the warning and the 
promise. Flee the modern novels and light literature. 



240 HELPS TO SELF- EXAMINATION. 



They are not only a waste of time, but a poison to the 
soul. 

3. Strive to attain eminent holiness. Let it be you~ aim 
to live religion, not merely to profess it. Let it go with 
you and be with you at all times, on the Sabbath day and 
the day of labor, at Lome and abroad. Avoid a gloomy, 
morose spirit, but give not way to levity. "Be sober." 
Flee all temptations. " Flee youthful lusts." Flee im- 
proper employments. Flee dangerous situations. Flee 
evil companions. 

4. Live near to God. Pray often and meditate much. 
Meditate on the attributes of God, his plan of salvation; 
his revealed word. M Walk by faith and not by sight." 
"Look at the things which are not seen and eternal, 
rather than at the things seen and temporal." 

5. Remember that you are a steward of the Lord, en- 
trusted with talents which he requires you to employ for 
his honor and glory. Study to show yourself true to your 
vocation. Live to do good. 

6. Live at peace with all men, so far as in you lies. 
Bear a peculiar atttachment to God's people, and frequent 
all the ordinances of religion. Never be absent from the 
communion table if you can help it. Never be absent 
fro ji the house of God on the Sabbath, if possible. Be 
liberal in the support of God's holy religion. Love the 
Church of Christ. 

7. Live as one that expects soon to be in heaven. If you 
live with neaven in view, you will feel that the earth is 
not your home ; that you ought to watch and pray, and 
that you ought to be holy. If you feel that you may die 
at any moment, you will watch and pray. Pure and holy 
indeed should he be, whose eyes are soon to look upon the 
throne of G »d, and whose hands are soon to strike the 
harp of praise in heaven. 

8 Think often of God's Omniscience. An eye from hea- 
ven rests upon you ! Think : Thou God seest me. " The 



HELPS TO SELF-EXAMINATION. 241 



darkness sball not cover me. The darkness hideth not 
from thee ; but the night shineth as the day : the dark- 
ness and the light are both alike to thee !" What a solemn 
truth ! He beholds upon the earth the evil and the good. 
This will keep you from secret sins. It will also comfort 
you in secret prayer. 

9. Think often of God's Omnipresence. He is near you 
at all times, aud in every place ! He compasses yonr path. 
He is near you in your down- sitting and up-rising. He 
besets you behind and before, and lays his hand upon you. 
Ps. 139. Oh ! how solemn is God's nearness. How dread- 
ful is this place. 

O may these thoughts possess my breast, 
Where'er I rove, where'er I rest ! 
Nor let my weaker passions dare 
Consent to sin ; for God is there. 

10. Think how hateful is sin. It is that abominable 
thing which God hates. It is the cause of all our woe. To 
destroy it, Jesus bled, and groaned, and died ! 

1 1 . Think how mean is sin. It seeks darkness. It shuns 
the light It seeks to cover itself from the eye of God and 
man. It hides its head in shame, in the presence of the 
pure and the good. Even where it is sufficiently bold to 
be seen, it glories in its own shame. 

12. Think how doomed is sin. It is forever excluded 
from heaven. 

Those holy gates forever bar 
Pollution, sin, and shame. 

It is doomed to hell. It must dwell among devils and 
damned spirits. Even on earth it is cast out from the 
presence and society of the saints. It finds entertainment 
only among the vile and the vicious in places of darkness, 
pollution and shame. 

13. Think how painful is sin. It is painful to God. It 
is painful to the feelings of all the good who witness it. 
It is painful to your conscience— how it troubles you. It 

16 



242 HELPS TO SELF-EXAMINATION. 



is painful to your heart— how it destroys your peace. Oh ! 
flee from it, and banish it entirely from your heart. 

14. Think often of Jesus. How pure he was ! How al- 
together lovely ! Think of his sufferings for you. Lay 
your heart by faith under the purple drops that fail from 
his cross : and while you gaze up at his suffering, let your 
heart exclaim : For me ! — for me ! 

For me these pangs his soul assail, 

For me this death is borne ; 
My sins gave sharpness to the nail, 

And pointed every thorn ! 

15. Think of the Church, which you profess to love, 
but which you disgrace if you sin. Think how your 
wicked conduct wounds the feelings of your Pastor. He 
wins for you a peculiar love, as one whom he has instruct- 
ed, and to whom he has given the hand of Christian fel- 
lowship at the altar. Think of his instructions, of his ex- 
hortations, of his prayers, of his tears ! How his heart 
bleeds in him to see you return to the world, and walk 
no more with Christ. 

16. Think often of your vows ! Your secret vows ! Your 
sick-bed vows ! The vows of your parents in your Bap- 
tism—the lips which uttered them for you, and the hearts 
which felt them, are now perhaps silent and still in the 
grave. For you they vowed, oh, forget not to pay their 
vows. Think of your Confirmation vows ! They are 
recorded in heaven. Oh ! how solemnly did you vow upon 
the altar of your God ! God heard you ! Angels and men 
saw you ! How can you sin, go back, and break those 
vows ? The same God, to whom you then vowed, now sees 
you — he is near you— he will judge you ! 

17. Read the Bible. Read some in it each day. Read 
it through in course. For this purpose have one that is 
entirely your own. Press it to your heart, and say : This 
is my bible. Begin before, and resolve to know what is 
in it. Have a mark. ^Read three chapters every 



HELPS TO SELF-EXAMINATION. 243 



WEEK-DAY, AND FIVE EVERY SUNDAY. IN THIS WAY 
YOU WILL GET THROUGH THE BIBLE ONCE A YEAR. 

What a benefit will this be to you ! In one year once— in 
five years five times— in ten years ten times ! Should you 
live to be old, you might, in this way, go through the Bi- 
ble thirty or forty times. 

18. Besides reading the Bible regularly in course, read 
also at times of special devotion, the Psalms and the New 
Testament. Let the language of your heart be : Oh, how 
I love thy holy law. Thy promises cheer me. Thy 
threatenings make me fear to sin. Thy precepts make 
me wise. Thv doctrines show me the path of life. 

19. Read these questions and counsels every sabbath. 
Think, this may be my last Sabbath on earth ! Think how 
uncertain is life. Think how certain is death ! How long 
is eternity ! Think how many die suddenly ! I may be in 
the grave before another Sabbath returns ! I may stand 
before God ere my eyes shall rest again on these counsels ! 



"WILL YE ALSO GO AWAY?" 



John vi. 67. 

Oh ! what crowds the Saviour leave ! 

Oh ! what hearts his Spirit grieve, 
Hark ! — he asks us all to-day, 

" Will ye also go away ?" 

Many have professed to love 

Till we safely meet above : 
But have found the downward way, 

" Will ye also go away ?" 

Many at my table bowed, 

Ate and drank, and wept, and vowed ; 
Now they're sin's and Satan's prey, 

" Will ye also go away ?" 

Think of dark Gethsemane — 

Think of bloody Calvary ! 
Think of what you vow this day, 

" Will ye also go away ?" 

Here is pardon bought with blood ! 

Here is peace and heavenly food : 
Many leave it— few that stay ! 

" Will ye also go away ?" 

Think of joys and friends above! 

Angels beckon, look and love : 
Father, Son, and Spirit say, 

" Will ye also go away V s 



THE 

CATECHUMEN'S HAND BOOK. 



APPENDIX 

TO THE 

HEIDELBERG CATECHISM. 



COPYRIGHT, 1889, BT 
DANIEL MILLER. 



THE HEIDELBERG CATECHISM. 



The word Catechism signifies a form of instruction 
by means of questions and answers. This form is as 
old«as the Christian Church. Jesus Christ was the 
best of all catechists. He taught as never man taught ; 
but he taught much by catechizing the people, by asking 
questions and receiving answers. 

The Heidelberg Catechism was written at the in- 
stance of Frederick the Pious, Elector of the Palati- 
nate. He was a man of sincere piety, and felt a 
great concern for the religious education and training 
of the young people of his country. For at that time 
the spiritual interest of the young was almost wholly 
neglected. This led Frederick the Pious to employ 
two learned ministers — Zacharias Ursinus and Casper 
Olevianus— to prepare a Catechism. These men then 
lived in the city of Heidelberg, Germany, where, in 
1563, the first edition of the work was published. 
Hence it received the name of the Heidelberg Cate- 
chism. Sometimes, too, it has been called the Palati- 
nate Catechism,* because it was first prepared, pub- 
lished and brought into use in the Palatinate. It 
was first issued at a time when a second generation 
of Reformers of the sixteenth century had begun their 
work. Zwingli had died in 1531, Luther in 1546, 
and Melanchthon in 1560 ; and Calvin died the year 
after its publication— in 1564. 

Frederick instituted a regular course of Sunday 
instruction in the Catechism. In the absence of Sun- 
day Schools, as we now have them, he ordered that 
the pastor of each church should teach the children 
the Catechism every Sunday afternoon. The book 



248 THE HEIDELBERG CATECHISM. 



was divided into 52 parts or lessons — one for each 
Sunday in the year. Instead of calling these parts 
lessons or chapters, they were called Sabbaths — First 
Sabbath, Second Sabbath, &c. By this arrangement 
the children would be taught the whole Catechism 
once a year. 

Few books of this kind have been so extensively 
used as the Heidelberg Catechism. From its original 
German it has been translated into the English, Hol- 
land, French, Latin, Spanish, Italian, Hebrew, Greek, 
Bohemian, Polish, Hungarian, Arabic, and nearly 
all the other leading languages of the world. Besides 
having been used by the Reformed Churches of dif- 
ferent countries, the General Assembly of the Presby- 
terian Church in the United States has authorized its 
use along with the Westminster Confession. 



Sketch of the Reformed Church. 



The Reformed Church is a living part of the true 
Church of Christ. She bears no human name, nor 
claims a human founder. Her only founder and 
sovereign head is Jesus Christ. Him only she adores. 
The source and centre of her life and teaching is the 
Person of our blessed Lord and Saviour. In her 
reformation period human agents performed magni- 
ficent work, and achieved heroic sacrifices. Zwingli 
and Calvin in Switzerland, Melanchthon in Germany, 
and others, were men of might and of the martyr 
spirit of apostolic times. But neither they, nor any 
other Reformers, created any thing. They simply 
brought to light and formulated what was already at 
hand. They removed the rubbish, the unscriptural 
inventions under which the pure Word of God had 
been buried. They exposed and purged away the 
evil practices which a corrupt priesthood, in the 
name of the Christian religion, had introduced. The 
Re-formation meant the removal of these, and the 
uncovering of the holy Scriptures, that they might 
shine in their undimmed light, and as the pure Word 
of God lead the children of men to 'Christ and teach 
them the way to heaven. The Reformed Church is 
the Catholic Church reformed of her abuses. In one 
sense her history dates from the Reformation of the 
sixteenth century ; more correctly, however, her true 
history dates from the founding of the Church by 
Christ and His Apostles. 

After the different Reformers had prosecuted their 
glorious work for a season, a portion of the Protest- 



250 SKETCH OF THE REFORMED CHURCH. 

ant Church of Germany and Switzerland could not 
endorse some of Luther's teachings. When various 
efforts to come to an understandiug with Luther had 
failed, certain pastors theologians and princes pre- 
pared the way for the organization of the Reformed 
Church. This led to the adoption of the Heidelberg 
Catechism, and to its introduction into the Churcheg 
of Germany, Switzerland, Hungary, Bohemia, and of 
other countries. 

In Europe the Reformed Church has often been 
called "the Church of the Word," because she has 
always laid great stress on adhering strictly to the 
teachings of the holy Scriptures. Often she is called 
''the Church of the Cross," because she has been a 
greatly persecuted Church, and multitudes of her 
members have laid down their lives as martyrs or 
witnesses for Christ. 

These persecutions drove many Reformed people 
into exile. Rather than deny their* religious princi- 
ples, they fled from their homes and native land, and 
sacrificed all their earthly possessions. Two hundred 
years ago exiles from the Palatinate, on the German 
Rhine, began to seek an asylum in the wilds of 
America. For many years they had neither schools 
nor churches, and were exposed to the perils and pri- 
vations of a sparsely settled new country. In 1746, 
when Rev. Michael Schlatter, the first Reformed mis- 
sionary to America, reached these western shores, 
there were already from six to eight ministers of the 
Reformed Church laboring among the widely scat- 
tered emigrants and exiles. Under his direction the 
present old Synod of the Reformed Church in the 
United States was organized with five ordained min- 
isters and forty-six congregations. This body origi- 
nated under the supervision of the Reformed Classis 



/ 



SKETCH OF THE REFORMED CHURCH. 251 

of Amsterdam, in Holland, and continued under the 
fost 'ring care of the Reformed Church of Holland 
until 1792. 

The Reformed Church in the United States now 
has a General Synod, 8 District Synods, 55 Classes, 
813 ministers, 1535 congregations, 194,044 members, 
1,450 Sunday Schools and 136,288 Sunday School 
scholars. She has flourishing congregations in 26 
States of the Union, and is extending her blessed 
work into other States. She has a large number of 
educational institutions— classical schools, colleges, 
theological seminaries in the eastern, western and 
southern portions of our country. By means of these, 
the jouth of the Church are furnished with a liberal 
education and her congregations with a well equipped 
ministry. 



COOIKMATION. 



What is required of persons desiring confirmation? 

They should prayerfully examine themselves, re- 
pent of their sins, and believe in the Lord Jesus 
Christ. 

What more is required? 

A sincere purpose to love and obey, serve and trust 
God, and follow Christ to the end of life. 

What more is required of candidates for confirmation? 

That they should know the Lord's Prayer, the Apos- 
tles' Creed, and the Ten Commandments, in order that 
they may know how to pray, what to believe, and how 
to live and further, that-they be instructed in the lead- 
ing doctrines of the Bible. 

What is confirmation? 

It is a solemn rite of the Church. 

What is this rite called in the Scriptures? 

The laying on of hands. 

Who practiced confirmation? 

The Apostles, under the guidance of the Holy 
Ghost. Acts viii. 7, and xix. 6. 

What does St. Paul call it? 

One of the principles of the doctrine of Christ. 
Heb. vi. 1, 2. 

Who has authority to confirm ? 

Ordained ministers, by direction of the Church, 
follow the example of the holy Apostles in the laying 
on of hands and prayer. 

Of how many parts does confirmation consist? 

Of three parts. 



CONFIRMATION. 



253 



What is the first part? 

Profession of faith. 

What do you understand by profession of faith? 

It is a solemn declaration, calling God, the holy 
angels, the congregation, the pastor, and the world to 
witness, when the soul says : I believe in God the 
Father, &c. 

Is it a challenge? 

It is the same as if the soul would say : This is 
what my soul believes; let heaven and earth now 
hear. 

What is the second partf 

It is a solemn vow to God, the Searcher of all hearts, 
whereby we pledge ourselves to live in holy obedience 
to Him all the days of our life. 

What does the soul vow? 

To renounce (a) the devil with all his ways, (6) the 
world with its vain pomp and glory, («) and the flesh 
with all its deceitful lusts. 

What is the third part? 

God's blessing. He confirms us in the covenant of 
grace and gives us a larger measure of His Holy Spirit. 

What is the grace of confirmation? 

It is the gift of spiritual strength whereby to fight 
against sin, against the world, the flesh and the devil, 
and to follow Christ to the end of life. 

Do we then, in confirmation, place ourselves under a new obliga- 
tion? 

No ; we assume the obligation made for us by par- 
ents and sponsors in baptism. 

Are all baptized persons, whether confirmed or n»t, bound to 
keep the vow and promise made in baptism? 

Yes : and they should prayerfully desire the bless- 
ing of confirmation to help them fulfil this vow. 



PRIVATE PRAYERS. 



BEFORE THE LESSON. 
Most merciful Father, the Fountain of all light, life and 
love, I beseech Thee, enlighten my mind, in the learning 
of Thy Loly word and will, that I may rightly know Thee, 
and heartily love and praise Thee forevermore. Breathe 
upon me the spirit of sincere devotion, that I may worship 
Thee, who art a spirit, in spirit and in truth. Bless our 
pastor, help him so to teach, and us so to learn and live, 
that both he and we may glorify Thee through a pious, 
consecrated life, and in the end may attain life everlast- 
ing, through Jesus Christ our Lord. Amen. 

Almighty and most merciful Father, help me, I beseech 
Thee, devoutly to improve these holy services. May Thy 
Holy Spirit guide me into all truth. Prosper me in the 
learning of Thy holy will ; graft in my heart the love of 
Thy name ; increase in me true piety ; nourish me with 
all goodness ; and of Thy great mercy keep me in union 
with Thee, and in fellowship with all Thy saints, through 
Jesus Christ our Lord. Amen. 

AT THE BEGINNING OF THE CHURCH SERVICE. 

O God, we thank Thee for this privilege of meeting in 
Thy house. Help us to worship Thee acceptably. Bless 
Thy word to us all. Bless pastor and people, for Christ's 
sake. Amen. 

O Lord, grant us Thy Holy Spirit that we may worship 
Thee in spirit and in truth. Open our hearts that we may 
receive Thy word, that it may make us wise unto salva- 
tion, for Christ's sake. Amen. 

O God, our Father, we come before Thee now, in this 
sacred place. Help us to worship Thee in spirit and in 
trutb. Make Thy word quick and powerful to the sav- 
ing of our souls, through Jesus Christ our Lord. Amen. 

Come, Gracious Spirit, heavenly Dove, 
With light and comfort from above. 
Be Thou our Guardian, Thou our Guide, 
O'er every thought and step preside. Amen. 



PRIVATE PRAYERS. 



255 



My faith looks up to Thee, 
Thou Lamb of Calvary, 

Saviour divine : 
Now hear me while I pray ; 
Take all my guilt away ; " 
O let me from this day 
Be wholly Thine. Amen. 

Come, Holy Spirit, come, 

Let Thy bright beams arise, 
Dispel the darkness from our minds, 

And open all our eyes. 

Revive our drooping faith, 

Our doubts and fears remove, 
And kindle in our breasts the flame 

Of never-dying love. Amen. 

Gracious Spirit ! Love divine ! 

Let thy light within me shine ; 
All my guilty fears remove, 

Fill me full of heaven and love. Amen. 

AT THE CLOSE OF CHURCH SERVICE. 
Take my poor heart, and let it be, 
Forever closed to ail but Thee ! 
Seal Thou my breast and let me wear 
That pledge of love forever there. Amen. 

Almighty God, Thy word is cast 

Like seed into the ground ; 
Now let the dews of heaven descend, 

And righteous growth abound. Amen. 

MORNING PRAYER. 
God, I thank Thee from my heart, 

That through all the livelong night 
Thou hast kept me safe apart 

From all danger, pain, affright, 
And the cunning of my foe, 
Hath not wrought my overthrow. 

Let the night of sin depart, 
As this earthly night hath fled ; 

Jesus, take me to Thy heart, 
In the blood that Thou hast shed, 

Is my help and hope alone, 

For the evil I have done. 



256 



PRIVATE PRAYERS. 



Ever lead me, ever guide 

All my wanderings by Thy Word ; 
As Thou hast been, still abide 

My defence, my refuge. Lord. 
Never safe, except with Thee, 
Ever Thou my Guardian be ! Amen. 

EVENING PRAYER. 

All praise to Thee, my God, this night, 
For all the blessings of the light ; 
Keep me, O keep me, Kiag of kings, 
Beneath thine own almighty wings. 

Forgive me, Lord, for Thy dear Son, 
The ill that I this day have done ; 
That with the world, myself, and Thee, 
I, ere I sleep, at peace may be. 

Teach me to live, that I may dread 
The grave as little as my bed ; 
To die, that this vile body may 
Rise glorious at the awful day. Amen. 



TABLE PRAYERS. 



O Lord our Father, the eyes of all Thy children wait 
upon Thee, and Thou givest them their food in due sea- 
son. We beseech Thee, sanctify these gifts of Thy hand 
to our invigoration and strength, and for Thy glory, 
through Jesus Christ our Lord. Amen. 

Most merciful Father, we thank Thee for our daily 
bread, and pray for its sanctified use, through Jesus 
Christ our Lord. Amen. 

Almighty Father, we pray Thee, sanctify this food, that 
it may strengthen us to do and to endure Thy holy will 
perfectly, through Jesus Christ our Lord. Amen. 

Come, Lord Jesus, be Thou our guest, 

And bless what Thou prepared hast. Amen. 

Gracious Father, bless this food, 
For Thy glory ^and our good. Amen. 



OPENING SERVICE, 



257 



Opening Service for a Catechetieal Class. 



Pastor* — In the name of the Father, and of the Son, and of the 
Holy Ghost. 

Catechumens. — A men . 

Pastor. — O Lord, open Thou my lips. 

Catechumens. ~ And my mouth shall shew forth 
Thy praise. 

P. Create in me a clean heart, O God, 

C And renew a right spirit within me. 

P. Cast me not away from Thy presence. 

C And take not Thy Holy Spirit from me. 

P. Restore unto me the joy of Thy salvation. 

C. And uphold me with Thy free Spirit. 

P. Open Thon mine eyes. 

C. That I may behold wondrous things out of Thy 
law. 

HYMN. 

Pastor and Catechumens. — I believe in God the * 
Father Almighty, Maker of heaven and earth, &c» 

P. Lord, we believe. 

C. Help Thou, O Lord, our unbelief. 

P. Let us pray. 

Almighty God, our heavenly Father, we beseech 
Thee, regard with Thy favor and visit with Thy bless- 
ing these catechumens and all others who unite with 
us in these services. Enlighten us in the teaching, 
learning and living of Thy holy Word. May Thy 
17 



258 



OPENING SERVICE. 



Holy Spirit attend it with saving power to every 
heart. Most merciful Savior, Thou art the way, the 
truth and the life ; no man cometh unto the Father 
but by Thee. We beseech Thee, guide us in Thy 
way, lead us into Thy truth, and imbue us with Thy 
life. Help us diligently and rightly to learn and re- 
member Thy holy Word, to keep it in a good and 
honest heart, that being made free from sin, and hav- 
ing become servants to God, wa may have our fruit 
unto holiness, and in the end everlasting life. 

Most merciful Father, we beseech Thee, work within 
us sincere repentance toward Thee, and faith toward 
our Lord Jesus Christ. Pardon our sins, and purify 
us by the inspiration of Thy Holy Spirit from all in- 
ward uncleanness. Make every one of us Thy true 
child, a faithful member oi Thy Church, and an heir 
of everlasting life, through Jesus Christ, our Lord. 
Amen. 

HYMN. 



PRAYER AFTER THE LESSON. 



259 



PRAYER AFTER THE LESSON. 



Almighty God, most merciful Father, we beseech 
Thee to seal with Thy blessing the lesson of divine 
truth, that it may bring forth fruit unto everlasting 
life. We are ignorant, do Thou enlighten us; we 
are weak, do Thcu perfect Thy strength in our 
weakness. Help us to be doers of Thy word, and not 
hearers only. Defend us against all the temptations 
of the world, the flesh and the devil. Renew us by 
Thy Holy Spirit, and help us daily to cultivate a 
habit of purity and of devout, fervent prayer. Thus 
help us to find our true, abiding comfort in life .and 
in death, by consecrating ourselves, with all that we 
possess, to our faithful Savior, Jesus Christ, to whom, 
with Thee and the Holy Ghost, be all honor and 
glory, world without end. Amen. 

Our Father who art in heaven, &c. 



260 PRAYER FOR THE CATECHUMEN. 



A Private Prayer for the Catechumen, Before 
Confirmation. 

Almighty God, our heavenly Father, I thank Thee 
for bringing me to this decisive day. Hitherto Thou 
hast helped me. From my birth to this moment Thy 
fatherly care has watched over me. Through the 
holy Sacrament of Baptism, and tnrouph Thy Word 
and Spirit, Thou hast made me Thy child. This day 
I desire to renew and assume the covenant made in 
my stead in my childhood. most merciful Father, 
who is sufficient for these things! Thou art the 
searcher of all hearts, and knowest me better than I 
know myself. Unworthy, sinful and weak, I abhor 
my sins, and beseech Thee, for the sake of Jesus 
Christ Thy Son, pardon my sins, and purify me from 
all inward uncleanness. May Thy Holy Spirit work 
in me to will and to do after His own good pleasure. 
Give me a healthful and a chaste body, a pure and a 
holy soul, a sanctified and a humble spirit, and pre- 
serve my body, soul and spirit blameless unto the 
coming of our Lord J esus Christ. 

Most merciful Father, I am Thy child. Help me 
this day to dedicate unto Thee my body, soul and 
spirit, for this world and for that which is to ccme. 
O most merciful Savior, help me in this solemn hour. 
May I adoringly fix my heart and mind entirely on 
Thee. And when my lips utter the solemn vow, do 
Thou in mercy give me grace, faithfully and forever 
to keep what I pledge and promise. Living, may I 
live unto Thee, and dying, may I die unto Thee ; 



PRAYER FOR THE CATECHUMEN. 261 

therefore, whether living or dying, may I be Thine 
forever. O triune God, Father, Son and Holy Ghost, 
hear me for the sake of Jesus Christ our Lord. Amen. 

I believe in God the Father Almighty, &c. 

Our Father who art in heaven, &c. 



PRIVATE PRAYER AFTER CONFIRMA- 
TION. 



Most merciful Father, I thank Thee that Thou hast 
given me grace to renew my vows before Thee, and 
admitted me into full communion with Thy Church. 
I beseech Thee, help me henceforth to be Thine in 
body, soul and spirit, in life and in death. Give me 
grace to walk in the Spirit, that I may not fulfil the 
lusts of the flesh. Let Thy Holy Spirit purify my 
corrupt nature, succor me in all temptation, and as- 
sist me in all my religious duties. Make my will pa- 
tient, my conscience pure, my temper bright and gen- 
tle. Empty me of self, and fill me with Thy Spirit. 
Increase my faith, mellow my judgment, stir my zeal, 
enlarge and purily my heart. Let my life enforce 
what my lips have uttered. Do Thou choose for me 
the work I do, and the place in which I do it ; and 
help me to be steadfast, immovable, always abound- 
ing in the work of the Lord. Keep me faithful unto 
death, and then give me the crown of life, through 
Jesus Christ our Lord. Amen. 



262 



PRIVATE PRAYER. 



PRIVATE PRAYER BEFORE COMMUNION. 



(Read the 5 1st Psalm ) 
Almighty and most merciful God, our heavenly 
Father, I draw nigh to Thee under a deep sense of 
my un worthiness and guilt. I have grievously sinned 
against Thee, in thought, in word, and in deed. I 
have come short of Thy glory. I have broken Thy 
commandments, and turned aside from the way of 
life ; and in me there is no soundness nor health. 
Yet now, most merciful Father, hear me whan I 
call upon Thee with a penitent heart ; and for the sake 
of Thy Son, Jesus Christ, have mercy upon me. 
Pardon my sins, and grant me Thy pe$ce. Take 
away my guilt. Purify me, by the inspiration of Thy 
Holy Spirit, from all inward undeanness; and make 
me able and willing to serve Thee in newness of life, 
to the glory of Thy holy name, through Jesus Christ 
our Lord. Amen'. 

Lord God, reject me not, though defiled by a 
multitude of sins ; for, behold, I approach to this 
Thy divine and holy Mystery. Not as being worthy, 
but looking only to Thy goodness, I lift up my voice 
unto Thee. God, be merciful to me a sinner ! I 
have sinned against Heaven and before Thee, and am 
not worthy to look upon this Thy holy and spiritual Ta- 
ble, whereon Thine only begotten Son, our Lord Jesus 
Christ, is mystically set forth as a sacrifice for me a 
sinner. O Lamb of God, that takest away the sin of 
the world, have mercy upon me. In Thy divine 
tenderness do Thou vouchsafe unto me, by Thy grace, 
to partake of Thy holy body, and precious blood, 
without condemnation, unto remission of sin and eter- 
nal life. Amen. 



* 



PRIVATE PRAYER. 



263 



PRIVATE PRAYER AFTER COMMUNION. 



{Read the 103d Psalm) 

Almighty God, most merciful Father, I thank Thee 
that Thou hast given me to have part in the holy 
communion of the body and blood of our Lord and 
Savior Jesus Christ. Attend the use of this holy 
Sacrament with quickening power to my soul, and 
keep me in everlasting union with Thy dear Son. 
Establish me in every good word and work, and con- 
firm me unto the end, that I may be blameless in the 
day of our Lord Jesus Christ. I beseech Thee so to 
assist me by Thy grace, that I may continue in His 
holy fellowship, through the same Jesus Christ our 
Lord, to whom with Thee and the Holy Ghost, be 
all honor and glory, world without end. Amen. 



HYMNS. 



[Oar German pastors require their Catechumens to commit suit- 
able hymns to memory. This excellent cuetom is also being in- 
troduced by many English pastors. The following hymns have 
been selected with a view to such a purpose.] 



J L. M. 

Come gracious Spirit, heavenly Dove, 
With light and comfort from above ; 
Be Thou our Guardian, Thou our Guide, 
O'er every thought and step preside. 

Conduct us safe, conduct us far 
From every sin, and hurtful snare; 
Lead to Thy word that rules must give, 
And teach us lessons how to live. 

The light of truth to us display, 

And make us know and choose Thy way ; 

Plant holy fear in every heart, 

That we from God may ne'er depart. 

Lead us to Christ, the living Way, 
Nor let us from His precepts stray ; 
Lead us to holiness, the road 
That we must take to dwell with God. 

Lead us to neaven, that we may share 
Fulness of joy forever there ; 
Lead us to God, our final rest, 
To be with Him forever blest. 



2 7s, 8S. 

Come thou fount of ev'iy blessing, 

Tune my heart to sing Thy grace j 
Streams of mercy, never ceasing, 

Call for songs of loudest praise. 
Teach me some melodious sonnet, 

Sung by flaming tongues above j 
Praise the mount — I'm fix'd upon it — 

Mount of God's unchanging love. 



HYMNS. 



Here I raise my Eben-Ezer, 

Hither by Thy help I'm come ; 
And I hope, by Thy good pleasure, 

Safely to arrive at home. 
Jesus sought me when a stranger, 

Wand 'ring from the fold of God ; 
He, to rescue me from danger, 

Interpos'd with precious blood. 

Oh ! to grace how great a debtor, 

Daily I'm <x>nstrain'd to be ! 
Let that grace now, like a fetter, 

Bind my wand' ring heart to Thee : 
Prone to wander, Lord, I feel it — 

Prone to leave the God I love- 
Here's my heart, O take and seal it, 

Seal it for Thy courts above. 



C. M. 

O Thi u from whom all goodness flows, 

I lilt my heart to Thee ; 
In all my sorrows, conflicts, woes, 

Lord, remember me. 

When with a broken, contrite heart, 

1 lift mine eyes to Thee ; 

Thy name proclaim, Thyself impart, 
In love remember me. 

In sore temptation, when no way 

To shun the ill I see, 
My strength proportion to my day, 

And then remember me. 

And when I tread the vale of death, 

And bow at Thy decree, 
Then, Saviour, with my latest breath, 

I'll cry, remember me. 

C. M. 

O for a heart to praise my God, 

A heart from sin set free ! 
A heart that's sprinkled with Thy blood, 

So freely shed for me ! 



266 



HYMNS. 



A heart resign'd, submissive, meek ; 

My dear Redeemer's throne ; 
Wbere only Christ is heard to speak, 

Where Jesus reigns alone ! 

A humble, lowly, contrite heart, 

Believing, true, and clean ; 
Which neither life nor death can part 

From Him that dwells within ! 

A heart in every thought renewed, 

And full of love divine, 
Perfect, and right, and pure, and good ; 

A copy, Lord, of Thine ! 

Thy nature, gracious Lord, impart ; 

Come quickly from above ; 
Write Thy new name upon my heart, 

Thy new, best name of love. 

5 L. M. 

Just as I am, without one plea, 
But that Thy blood was shed for me, 
And that Thou bid'st me come to Thee-, 
O Lamb of God ! I come — I come ! 

Just as I am, and waiting not 
To rid my soul of one dark blot, 
To Thee, w T hose blood can cleanse each spot, 
O Lamb of God ! I come— I come ! 

Just as I am, though tossed about 
With many a conflict, many a doubt, 
Fightings and fears within, without, 
Lamb of God ! I come— I come ! 

Just as I am, poor, wretched, blind I 
Sight, riches, healing of the mind, 
Yea, all I need, in Thee to find, 
O Lamb of God ! I come— I come ! 

Just as I am ; Thou wilt receive, 
Wilt welcome, pardon, cleanse, relieve ; 
Because Thy promise I believe, 
G Lamb of God ! I come— I come ! 



HYMNS 



Just as I am ; Thy love unknown 
Has broken every barrier down ; 
Now, to be Thine, yea, Thine alone 
O Lamb of God ! I come— I come ! 



6 L. M. 

I thirst, Thou wounded Lamb of God, 
To wash me in Thy cleansing blood, 
To dwell within Thy wounds ; then pain 
Is sweet, and life or death is gain. 

Take my poor heart, and let it be 
Forever closed to all but Thee ! 
Seal Thou my breast and let me wear 
That pledge of love forever there. 

How blest are they who still abide 
Close shelter' d in Thy bleeding side ! 
Who thence their life and strength derive. 
And by Thee move, and in Thee live. 

What are our works but sin and death, 
Till Thou Thy quick' ning Spirit breathe? 
Thou giv'st the power, the grace to move : 
Oh, wondrous grace ! Oh, boundless love ! 

7 7s. 

Rock of Ages, cleft for me ! 

Let me hide myself in Thee; 

Let the water and the blood, 

From Thy riven side which flowed, 

Be of sin the double cure ; 

Cleanse me from its guilt and power. 

Not the labors of my hands 
Can fulfill Thy law's demands ; 
Could my zeal no respite know, 
Could my tears forever flow, 
All for sin could not atone ; 
Thou must save, and Thou alone I 

Nothing in my hand I bring , 
Simply to Thy cross I cling; 
Naked, come to Thee for dress, 



HYMNS. 



Helpless, look to Thee for grace; 
Foul, I to the fountain fly, 
Wash me, Saviour, or I die. 

While I draw this fleeting breath, 
When my eyelids close in death, 
When I soaf through tracts unknown. 
See Thee on Tby judgment throne, 
Rock of Ages, cleft for me ! 
Let me hide myself in Thee. 

S. M. 

Jesus ! I live to Thee, 

The loveliest and best ; 
My life in Thee, Thy life in me, 

In Thy blest love I rest. 

Jesus ! I die to Thee, 
Whenever deaih shall come ; 

To die in Thee, is life to me, 
In my eternal home. 

Whether to live or die, 
I know not w^hich is best; 

To live in Thee, is bliss to me, 
To die is endless rest. 

Living or dying, Lord, 

I ask but to be Thine ; 
My life in Thee, Thy life in me 

Makes heaven forever mine. 

L. M. 

Jesus, our soul's delightful choice, 
In Thee believing, we rejoice ; 
Yet still our joy is mix'd with grief, 
W T hile faith contends with unbelief. 

Thy promises out hearts revive, 
And keep our fainting hopes alive ; 
But guilt, and fears, and sorrows rise, 
And hide the promise from our eyes. 

Do Thou the languid spark inflame, 
That we may conquer in Thy name ; 
And let not sin and Satan boast, 
While saints lie mould'ring in the dust. 



HYMNS 



Unequal to the conflict, Lord, 

Too weak to wield the shield or sword 

On Thine almighty arm we fall, 

Be Thou our Jesus and our all. 



7s. 

Jesus, Lover of my soul ! 

Let me to Thy bosom fly, 
While the nearer waters roll, 

While the tempest still is high ; 
Hide me, O my Saviour ! hide, 

Till the storm of life is past : 
Safe into the haven guide ; 

Oh ! receive my soul at last, 

Other refuge have I none, 

Hangs my helpless soul on Thee : 
Leave, ah ! leave me not alone ; 

Still support and comfort me : 
All my trust on Thee is stayed, 

All my help from Thee I bring; 
Cover my defenceless head, 

With the shadow of Thy wing. 

Thou, O Christ ! art all I want ; 

More than all in Thee I find ; 
Raise the fallen, cheer the faint, 

Heal the sick, and lead the blind : 
Just and holy is Thy name ; 

I am all unrighteousness ; 
False and full of sin I am, 

Thou art full of truth and grace, 

Plenteous grace with Thee is found, 

Grace to cover all my sin ; 
Let the healing streams abound, 

Make and keep me pure within, 
Thou of life the fountain art, 

Freely let me take of Thee : 
Spring Thou up within my heart, 

Rise to all eternity, 



HYMKS. 



CONFIRMATION HYMN. 

11 L. M, 

Lord, I am Thine, entirely Thine, 
Purchas'd and sav'd by blood divine • 
With full consent, Thine I would be, 
And own Thy sov'reign right in me. 

Here, Lord, my flesh, my soul, my all, 
I yield to Thee, beyond recall ; 
Accept Thine own so long withheld, 
Accept what I so freely yield ! 

Grant one poor sinner more a place, 
Among the children of Thy grace; 
A wretched sinner, lost to God, 
But ransom 'd by Immanuel's blood. 

Thine would I live, Thine would I die, 
Be Thine through ail eternity ; 
The vow is past beyond repeal, 
Now will I set the solemn seal. 

Here, at that cross, where flows the blood, 
That bought my guilty soul for God, 
Thee, my new master, now I call, 
And consecrate to Thee my all. 

Do Thou assise a feeble worm, 
The great engagement to perform ; 
Thy grace can fall assistance lend, 
And on that grace I dare depend. 



COMMUNION HYMN. 



12 7s. 

Jesus, Master ! hear me now, 
While I would renew my vow, 
And record Thy dying love ; 
Hear, and help me from above. 



Feed me, Saviour, with this bread, 
Broken in Thy body's stead ; 
Cheer my spirit with this wine, 
Streaming like that blood of Thine. 



HYMNS. 



And as now I eat and drink, 
Let me truly, sweetly think, 
Thou didst hang upon the tree, 
Broken, bleeding, there— for me ! 



13 8s > 7s > 4s - 

Guide me, O Thou great Jehovah, 
Pilgrim through this barren land ; 

I am weak, but Thou art mighty, 
Hold me with Thy powerful hand ; 

Bread of heaven ! 
Feed me now and evermore. 

i 

Open now the crystal fountain, 

Whence the healing streams do flow ; 

Let the fiery, cloudy pillar 
Lead me all my journey through ; 

Strong Deliverer ! 
Be Thou still my Strength and Shield. 

When I tread the verge of Jordan, 
Bid my anxious fears subside ; 

Death of death, and hell's Destruction ! 
Land me safe on Canaan's side ; 

Songs of praises 
I will ever give to Thee. 



\ 4 6 s and 4s, 

My faith looks up to Thee 
Thou Lamb of Calvary, 

Saviour divine ; 
Now hear me ^ hile I pray, 
Take all my guilt away ; 
O let me from this day 

Be wholly Thine ! 

May Thy rich grace impart 
Strength to my fainting heart, 

My zeal inspire ; 
As Thou hast died for me, 
O may my love to Thee 
Pure, warm, and changeless be 

A living fire. 



HYMNS. 



While life's dark maze I tread, 
And griefs around me spread, 

Be Thou my guide ; 
Bid darkness turn to day, 
Wipe sorrow's tears away, 
Nor let me ever stray 

From Thee aside. 

When ends life's transient dream, 
When death's cold, sullen stream 

Shall o'er me Toll ; 
Blest Saviour! then in love 
Fear and distrust remove ; 
O bear me safe above,- 

A ransomed soul. 



• S. M. 

A charge to keep I have, 

A God to glorify : 
A never dying soul to save, 

And fit it for the sky. 

To serve the present age, - 

My calling to tulfil ; 
O may it all my pow'rs engage 

To do my Master's will. 

Arm me with jealous care, 
As in Thy sight to live ; 

And O Thy servant, Lord, prepare 
A strict account to give. 

Help me to watch aud pray, 

And on Thyself rely ; 
Assur'd if I my trust betray, - 

I shall forever die. 



S, M. 

My spirit on Thy care, 

Blest Saviour, I recline, 
Thou wilt not lead me to despair, 

For Thou art love divine. 

In Thee I place my trust ; 

On Thee I calmly rest ; 
I know Thee good— I know Thee just, 

And count Thy choice the best. 



HYMNS. 



273 



I dare not choose my lot ! 

I would not if I might ; 
Choose Thou for me, my God, 

So shall I walk aright. 

The kingdom that I seek 
Is Thine ! so let the way 

That leads to it be Thine, 
Else I must surely stray. 



Take my heart, O Father ! take it ; 

Make and keep it all Thine own ; 
Let Thy spirit melt and break it — 

This proud heart of sin and stone. 

Father, make me pure and lowly, 
Fond of peace and far from strife ; 

Turning from the paths unholy 
Of this vain and sinful life. 

Ever let Thy grace surround me ; 

Strengthen me with power divine, 
Till Thy cords of love have bound me : 

Make me to be wholly Thine. 

May the blood of Jesus heal me, 
And my sins be all forgiven ; 

Holy Spirit, take and seal me, 
Guide me in the path to heaven. 



I close my heavy eye, — 
Saviour, ever near ! 

I lift my soul on high, 
Through darkness drear. 

Be thou my light, I cry, 
Saviour, ever dear ! 

I feel Thine arms around, 
Saviour, ever near ! 

With Thee let me be found, 
So shall I never fear, 

Whatever ill abounds ; — 
Saviour, ever dear ! 



17 



8s, 7b. 



18 



P. M. 



18 



274 



HYMNS. 



Thine is the day and night, 

Saviour, ever near ! 
Thine is the dark and light,— 

Be Thou my covert here ; 
O shield me with Thy might, 

Saviour, ever dear ! 

And when I come to die, 

Saviour, ever near ! 
Receive my parting sigh : 

And, in the hour of fear, 
Be to my spirit nigh, 

Saviour, ever dear ! 



Sweet the moments, rich in blessing, 
Which before the cross I spend ; 
Life and health, and peace possessing 
From the sinner's dying friend. 

Here I'll sit, for ever viewing 
Mercy's streams, in streams of blood ; 
Precious drops my soul bedewing, 
Plead and claioa my peace with God. 

Here it is I find my heav'n, 
While upon the Lamb I gaze ; 
Here I see my sins forgiven, 
Lost in wonder, love, and praise. 

May I still enjoy this feeling, 

In all need to Jesus go ; 

Prove His blood each day more healing, 

And Himself more deeply know. 



Abide with me ; fast falls the eventide : 
The darkness deepens ; Lord ! with me abide • 
When other helpers fail, and comforts flee, 
Help of the helpless ! Oh ! abide with me. 

Swift to its close ebbs out life's little day ; 
Earth's joys grow dim ; its glories pass away ; 
Change and decay in all around I see : 
O Thou who changest not ! abide with me. 



19 



8s, 7s. 



20 



10s. 



HYMNS. 



275 



I need Thy presence every passing honr; 
What, but Thy grace, can foil the Tempter's pow'r? 
Who, like Thyself, my Guide and Stay can be ? 
Through cloud and sunshine, Oh ! abide with me. 

I fear no foe with Thee at hand to bless; 
Ills have no weight, and tears no bitterness ; 
Where is death's sting ? where, grave ! thy victory? 
I triumph still, if Thou abide with me. 

Hold Thou Thy cross before my closing eyes ; 
Shine through the gloom, and point me to the skies; 
Heav'n's morning breaks, and earth's vain shadows 
In life and death, O Lord ! abide with me. [flee : 



21 s. M. 

" Forever with the Lord !" 

Amen, so let it be : 
Life from the dead is in that word, 

And immortality. 

Here in the body pent, 
Absent from Him I roam, 

Yet nightly pitch my moving tent 
A day's march nearer home. 

My Father's house on high, 
Home of my soul, how near 

At times to faith's foreseeing eye 
Thy golden gates appear ! 

My thirsty spirit faints 
To reach the land I love, 

The bright inheritance of saints, 
Jerusalem above ! 

I hear at morn and even, 
At noon and midnight hour, 

The choral harmonies of heaven 
Earth's Babel tongues o'erpower. 

" Forever with the Lord !" 

Father, if 'tis Thy will, 
The promise of that faithful word, 
J?' en here to me fulfil, 



HYMNS. 



So. when my latest breath 
Shall rend the veil in twain, 

By death I shall escape from death, 
And life eternal gain. 

Knowing as I am known, 
How shall I love that word, 

And oft repeat before the throne, 
" Forever with the Lord !" 



2 C. M. 

Let saints below in concert sing 

With those to glory gone ; 
For all the servants of our King 

In earth and heaven are one. 

One family -we dwell in Him— 
One Church, above, beneath, 

Though now divided by the stream, 
The narrow stream of death ; 

One army of the living God, 

To His command we bow ; 
Fart of the host have crossed the flood, 

And part are crossing now. 

Some to their everlasting: home 

This solemn moment fly ; 
And we are to the margin come 

And soon expect to die. 

E'en now, by faith, we join our hands 
With those that went before, 

And greet the ransomed blessed bands 
Upon th' eternal shore. 

Lord Jesus ! be our constant Guide : 
And, when the word is given, 

Bid death's cold flood its waves divide, 
And land us safe in heaven. 



THE BIBLE. 



What is the Bible? 

The Word of God. 

Why is it called the Word of God? 

Because in it God reveals Himself, His works and 
His will. 

What does the word Bible mean? 

The Book. 

What other name is applied to the Bible? 

The Holy Scriptures. 

Who wrote the Bible? 

Holy men of old, as they were moved by the Spirit 
of God. 

What are the two general divisions of the Bible? 

The Old and the New Testaments. « 

What is meant by the Old Testament? 

The Covenant which Gad made with Abraham, 
Isaac and Jacob in man's behalf. 

What is meant by the New Testament? 

The Covenant which God made with Jesus Christ 
in man's behalf. 

What does Covenant mean? 

It means agreement. 

How are the Old and the New Testaments related to each other? 

The Old Testament is the preparation for the New, 
and the New Testament is the fulfilment of the Old. 

In what languages was the Bible originally written ? 

The Old Testament was written in Hebrew and the 
New Testament in Greek. 

How many books does the Old Testament contain ? 

Thirty-nine. 



278 



THE BIBLE. 



Into how many classes are they divided? 

Into four. 

How many books are in the first? 

The five books of Moses. 

What are these called? 

The Pentateuch. 

How many in the second? 

Twelve books of history. 

How many in the third? 

Five books of poetry. 

How many in the fourth ? 

Seventeen books of prophecy. 

Name the five books of Moses. 

Genesis, Exodus, Leviticus, Numbers and Deuter- 
onomy. 

Name the twelve historical books. 

Joshua, Judges, Ruth, First and Second Samuel, 
First and Second Kings, First and Second Chronicles, 
Ezra, Nehemiah and Esther. 

Name the five poetical book3. 

Job, Psalms, Proverbs, Ecclesiastes (or the Preach- 
er), and the Song of Solomon. 

How may these seventeen prophetical books be divided? 

Into four divisions. 

Name the books of the first division. 

Isaiah, Jeremiah, Lamentations and Ezekiel. 

Name those of the second division. 

Daniel, Hosea, Joel and Amos. 

Name those of the third division. 

Obadiah, Jonah, Micah and Nahum. 

Name those of the fourth division.. 

Habakkuk, Zephaniah, Haggai, Zaoharias and Mal- 
achi. 



THE BIBLE. 



279 



How many books are contained in the New Testament? 

Twenty-seven. 

What are the first fonr called? 

The Gospels of Matthew, Mark, Luke and John. 

What do these books contain? 

A history of the life, miracles and teaching of Christ. 

What are these books sometimes called? 

The Gospel. 

What do yon mean by the word Gospel? 

Glad tidings. 

What is the glad tidings ? 

That Jesus Christ came into the world to save sin- 
ners. 

What book follows the Gospels? 

The Acts of the Apostles. 

Who is the author of this book ? 

St. Luke. 

How many Epistles did Paul write? 

Fourteen— The Epistles to the Romans, First and 
Second Corinthians, Galatians, Ephesians, Philippians, 
Colossians, First and Second Thessalonians, First and 
Second Timothy, Titus, Philemon and Hebrews. 

How many did John write? 

Three. 

How many did Peter write? 

Two. 

How many did James write? 

One. 

How many did Jude write ? 

One. 

What is the last book of the New Testament ? 

The Book of Revelation. 

Who wrote this book ? 

St. John. 



TABLE OF CONTENTS. 



Of Man's Only Comfort Page 3 

Of the Misery of Man 8 

Of Man's Deliverance 20 

The Apostles' Creed 35 

Of God the Father 38 

Of God the Son 47 

Of God the Holy Ghost „ 85 

Of the Holy Sacraments , 107 

Of Holy Baptism 113 

Of the Lord's Supper 121 

Of Thankfulness 146 

The Ten Commandments 154 

Of Prayer 209 

The Lord's Prayer 214 

Questions and Counsels '. 237 

The Heidelberg Catechism 247 

Sketch of the Reformed Church 249 

Confirmation 252 

Private Prayers 254 

Table Prayers 256 

Opening Service for a Catechetical Class 257 

Prayer After the Lesson 259 

Private Prayer for the Catechumen, Before Confirma- 
tion 260 

Private Prayer after Confirmation 261 

Private Prayer before Communion 262 

Private Prayer after Communion : 263 

Hymns 264 

The Bible 277 



iiiiililjl^j 

I' Dmiiei aL027 2 61 223 7 1 

| PUBLISHER AND BOOKSELLER, 

123 tfarth Sixth Street. Beading, Pa., 

Keeps constantly on hand the following and other Books: 

Heidelberg Catechism, English and German. 

Palatinate Catechism, English and German. 

Hymn Books, English and German. 

Golden Censer, by Dr. Harb ngh. 

Liturgies of the Reformed Church. 

Sinai and Zion, by Dr. Bailsman. 

Wayside Gleanings, by Dr. Bailsman. 

Fathers of the Reformed Church. 

Origin of the Reformed Church in Germany. 

Life of riric Zwingli, by Rev, J. Grob. 

Child's Liffc of Christ, by 3)r. Weiser. 

Road to Success, by Dr. Wanner. 

A Liye Church, by Dr, Koplin. 

Harbangh's Harfe, by Dr. Harbaugh. 

Manual of the Reformed Church, by Dr. Dubbs. 

Prayer Books, English and German. 

Gospel Call, Sermons by Rev. J. K. Millett. 

Bibles, English and. German — Pocket, Hand, 
Family and Pulpit. 

tes — Baptismal, Marriage and Confirma- 
tion. 



